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Full text of "The Instructor"

THE 



Instructor 

MARCH 1964 



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THE HOME 

AND 
THE CHURCH 

by President David 0. McKay 



President McKay's home in Huntsville was an example. 



Out of the homes of America go the future citi- 
zens of America, and what those American homes 
are will largely determine what our citizenry will 
be in the future. Indeed, Victor Hugo said: "The 
future of any country may be largely determined 
by the attitude of its young men between the ages 
of 18 and 21." Well, before those boys reach that 
age, their characters are pretty well established. One 
of our leading statesmen, Herbert Hoover, writing on 
this very subject a number of years ago, said: 

After we have determined every scientific fact, 
after we have erected every public safeguard, after 
we have constructed every edifice for education or 
training or hospitalization, or play, yet all these 
things are but a tithe of the physical, moral, and 
spiritual gifts which motherhood gives and home 
confers. 

None of these things carry that affection, that 
devotion of soul, which is the great endowment from 
mothers. 

No man nor child is happy in doing wrong. Na- 
ture herself teaches us that our actions are bound 
within certain limits. Growth and happiness are 
found within certain restricted areas, beyond which 
lie painful inhibitions. There is pleasure and health 
in eating, but pain and sickness is gormandizing; 
there is pleasure in moderate exercise, pain in ex- 
cessive exertion. 



(For Course 6, lesson of April 12, "A Latter-day Saint is Prayer- 
ful"; for Course 24, lessons of April 19 and 26, "Make Home Your 
Heaven"; and for general reading.) 



The home is the best place in the world to teach 
the child his responsibilities, to give him happiness 
in self-control and respect for the rights of others. 
Unhappiness in the child's life, as in the adult's 
life, springs largely from nonconformity to natural 
and social laws. The home is the best place in which 
to develop obedience, which nature and society will 
later demand. Some mothers foolishly overlook that 
and let children do as they please. That is all right 
within certain limits. 

Let the child do certain things just as he pleases, 
so long as he does not interfere with the rights of a 
little brother or sister; and then the parent has the 
right to curtail him. A person's individuality is best 
safeguarded and developed through conformity with 
social conventions. If he has learned the rules of 
the game, he may hope to modify them; and until he 
has learned them, his attempts at modification will 
be amateurish. If these rules are never learned, 
then personal individuality is cramped and happi- 
ness constricted. 

It is my opinion — and my opinion is confirmed 
by experience — that the best time for a child to learn 
these rules of conformity is between the ages of 3 
and 4. If a mother does not get control of her child 
during these ages, she will find great difficulty in 
getting control later. I do not mean getting control 
by cruelty, nor by foolish threats, but merely by 
letting the child know that he is part of a commu- 
nity in the home; and that the other children have 



MARCH 1964 



89 



their rights and each child must respect those rights. 
There is the beginning of democracy, and it is in the 
home. 

Home Contributes to Happiness 

It is easy to understand, then, how the home 
contributes to the happiness of the child. First, by 
teaching obedience; second, by teaching him to be 
considerate of the rights of others; third, by being 
a place where confidence and consolations are ex- 
changed; and, fourth, by being a place which serves 
as a haven of seclusion and rest from the worries and 
perplexities of life. Such a home is possible. There 
are thousands of such homes in the Church. From 
those homes go the future citizens of America. Upon 
every Latter-day Saint rests the responsibility of 
developing just such a home. 

It is the duty of the Church to teach religion. 
The home should also do it; but the Bible has been 
taken not only out of the schools, largely it has 
been taken out of our homes as well. There is quite 
a laxity in teaching religion in the homes. Family 
prayers are being neglected. 

Parents, if you do not do anything else, kneel 
down in the morning with your children. I know 
your mornings are usually busy, getting the chil- 
dren off to school and Father off to work; but have 
some time when you can kneel and invite God into 
your home. Prayer is a potent force. You will hear 
some men reason that prayer is only what you think. 
Well, if it were just what you think, even that would 
benefit you. Prayer is a potent force, and into the 
homes of America we need to invite God, for this 
is a Christian nation. 

Patrick Henry was right when he said, "I have 
now disposed of all my property to my family. There 
is one thing more I wish I could give them, and that 
is the Christian religion. If they had that, and I 
had not given them one shilling they would have 
been rich; and if they had not that, and I had given 
them all the world, they would be poor." 

Sunday Schools Foster Religion 

The function of the Sunday School is to foster 
religion — to give religious education. To inculcate 
moral and religious ideals in the lives of children 
was the dominant motive in the mind of Robert 
Raikes of Gloucester, England, when he first estab- 
lished the Sunday School, and also in the mind of 
Richard Ballantyne when he organized that school 
in the little, log house on First West and Third South 
in Salt Lake City. 



Today we have thousands of officers and teach- 
ers — every one of whom gives his or her services 
gratuitously — devoting 52 Sundays every year, and 
hours of study during each week for the betterment 
of children and youth: training them to have virtue; 
habituating them to industry, activity, and spiritual- 
ity; making them consider every vice as shameful 
and unmanly; firing them with ambition to be use- 
ful; making them disdain to be destitute of any 
useful knowledge; and leading them into the joy of 
the Christ-life, into the friendship of God and the 
guidance of His Holy Spirit. 

There is not a home in the Church, not an in- 
dividual, that may not and should not come within 
the radiance of one or more of these teachers. The 
worth of each Sunday School upon the boys and 
girls, and upon the community, depends first upon 
the character, preparation, and devotion of the offi- 
cers and teachers. No teacher who smokes a cig- 
arette can conscientiously and effectively teach chil- 
dren to refrain from the use of tobacco. A teacher 
has no right to set an unworthy example to those 
children who trust him. "What you are," says 
Emerson, "thunders so loud in my ears, I cannot 
hear what you say." 

Choose Spiritual Life 

In both the home and in the Church, with all its 
auxiliaries and priesthood quorums, there is but one 
ideal, and that is to inculcate high ideals. The mis- 
sion of the whole Church is to lift our young people, 
and the older ones, above the animal plane into the 
realm of spirituality. I think that is the whole mis- 
sion of life. The Saviour has given us the example. 
He rose above all things physical and temporal and 
lived in the spirit, and it is our duty to approach 
that ideal. 

Let us choose the spiritual life. Let us con- 
quer the animal in us. The Christ-life beckons. 
Christ is our Lord, our Saviour, our Guide, our light. 
He has restored His Church with all its opportu- 
nities for spiritual development. Let us be more de- 
termined to make beautiful homes, to be kinder 
husbands, more thoughtful wives, more exemplary 
parents to our children; determined that in our 
homes we are going to have just a little taste of 
heaven here on this earth. And may there come 
into our homes the true spirit of Christ, our Re- 
deemer, whose reality, whose inspiring guidance I 
know to be real! 



Library File Reference: Family Life. 



90 



THE INSTRUCTOR 




by General Superintendent George R. Hill 



'Twixt optimist and pessimist 
The difference is droll; 
The optimist sees the doughnut, 
The pessimist, the hole. 

A crushed, broken-hearted Junior Sunday School 
coordinator came to the Sunday School office re- 
cently to say that, despite regular and faithful at- 
tention to her assignment, she had been dropped 
without warning or explanation and then later asked 
if she would care to be one of the teachers in the 
Junior Sunday School in her ward. She asked what 
she should do. 

A very successful manager of one of our large 
manufacturing firms, when asked for the formula 
of his success, replied, "I have never fired but two 
men in my life. I made a mistake both times." 
This man was loved by all of his employees, all of 
whom would "work their fingers to the bone" for 
him. Few men have been mourned more than he 
when his youthful career was cut short by a heart 
attack. 

Most great executives are loved by their em- 
ployees because these executives have cultivated the 
capacity to magnify, to glorify, and to express ap- 
preciation for the employees. Great executives find 
in their employees qualities of personality and lead- 
ership that they have desired the employees to de- 
velop. Under the radiant warmth of such under- 



(For general reading.) 



standing leadership, paid employees and volunteer 
workers alike grow and develop an excellence of per- 
formance which endears them to the people they 
serve, as well as to their presiding officers. 

In this connection an interesting analogy may be 
cited. 

Dr. Irving Langmuir of the General Electric Re- 
search Laboratory has given an intriguing account 
of the production of "artificial rain." He reports an 
experiment conducted July 21, 1949, on the desert 
near Albuquerque, New Mexico. 1 

On this day, in which by U.S Weather Bureau 
calculations there would be no rain, Dr. Langmuir 
produced a rainfall of 1.2 inches at the station where 
his silver iodide smoke generator was located. In 
the Galisteo watershed of 500 square miles, a run- 
off of 3,000,000 tons of rain was reported; in the 
Pecos watershed of 2,700 square miles, 12,000,000 
tons. Santa Fe had a heavy rain storm, and 70 out 
of 300 rain gauges scattered over the state of New 
Mexico reported rain. 

This very heavy and widespread rainstorm was 
produced by Dr. Langmuir with a mere handful— 
300 grams, two- thirds of a pound — of silver iodide. 
Sent up into a cumulus cloud as silver iodide smoke 
at just the right time and under the right condi- 
tions, this chemical produced a very rapid chain 
reaction among the microscopic ice crystals in the 
cloud and resulted in this widespread downpour of 
rain — a chain reaction not unlike that in an atomic 
bomb explosion. 

Similar chain reactions may be set up in the 
hearts and souls of those people who come in con- 
tact with great leaders. A great superintendent— a 
great teacher. What grander calling! How many 
have discovered powers they little dreamed they 
had, through contact with a great leader! Chain 
reactions! How essential that they be set in the 
right direction! Hitler's youth movement produced 
a loyal mob of selfish fanatics. Contrast this with 
the influence on the world of a group of simple fish- 
ermen who responded to the Master's call, "Follow 
me. 

^'Control of PreciDitation from Cumulus Clouds by Various Seed- 
ing Techniques," by Irving Langmuir, Science, July 14, 1950. 
Library File Reference: Sunday School — Mormon — -Local Leadership. 



MARCH 1964 



91 



Contributions 

to a 

Knowledge 
of God 

by Robert C. Patch* 

Professor W. P. Montague, in his book, The Ways 
of Knowing, identifies six ways or methods of "know- 

• —99 

ing": 

(1) The method of authority — illustrated by 
testimony. In a day of complex knowledge, personal 
mastery of all knowledge is impossible, and reliable 
testimony appears to be of great value. Moses' 
testimony of what happened on Sinai has inspired 
many people for many years. 

(2) The method of intuition or mysticism — dis- 
regarded in modern life because it may be confused 
with imagination. It may be inconsistent, and it is 
usually regarded as prevailing only in religious areas. 

(3) The method of reason — a purely formal 
method of inference. It is devoid of content and 
thus must be supplemented by the next way — sense 
perception. 

(4) Knowledge by the method of sense percep- 
tions, measurements, etc. This provides raw material 
for the operation of scientific knowledge. After the 
raw sense data is collected, reason may be employed 
to classify, draw inferences, and produce useful gen- 
eralizations. To illustrate these: our repeated ex- 
perience that righteousness brings happiness allows 
the reasonable conclusion that righteousness is good 
and leads to God. 

(5) Practice and the method of practicality. As 
craftsmen, by skill acquired over a long apprentice- 
ship, may create an excellent product of their art, 
so also, in general, our lives accumulate practical 
solutions to many problems. "If any man will do 
his will, he shall know of the doctrine, whether it be 
of God, or whether I speak of myself." (John 7:17.) 

(6) The method of doubt. It is true that doubt- 



(For Course 16, lessons of May 31 and June 7, "Contributions to 
an Understanding of God," and of general interest to all Gospel 
students. ) 

*Brother Robert C Patch is assistant professor of religion at 
the Brigham Young University. He received his B.A. from the Uni- 
versity of New Mexico and his M.Th. from BYU. He has also at- 
tended Harvard University and the University of Southern California. 
For the past 15 years Brother Patch has been a teacher in colleges 
and universities. He has also been a Sunday School and an MIA 
teacher. He presently serves as a stake high councilman. He and 
his wife, Adonna, are parents of nine children. 



ing may keep us from being gullible, and cautious 
doubt has undoubtedly prevented many an error. 
But the method of doubt is a double-edged sword. 
It may keep us from injury by using the edge of 
caution and prudence; but, also, we may injure our- 
selves by doubting and postponing decisions or 
habits of righteousness, the employment of which 
would bring blessings. 

Appropriate also in this context is the Book of 
Mormon writing which promises prosperity for right- 
eousness and promises that the wicked will be cut 
off. (See 2 Nephi 1:20.) Laman, Lemuel, Sherem, 
and Korihor doubted the wrong things. 

Professor Montague, in conclusion, maintains 
that the true solution to the problem of knowl- 
edge lies in using all of these methods jointly. 1 This 
federation of methods will then produce a harmon- 
ious synthesis of knowledge. 

The Prophet Joseph Smith taught us additional 
ways of "knowing." 

(1) By faith. ". . . Seek learning, even by 
study and also by faith." (Doctrine arid Covenants 
88:118.) The method of faith was beautifully 
explained by Alma to the Zoramites. (See Alma 
32:27-43.) Experimenting with and exercising faith 
in a small idea or principle and then watching for 
the results led Alma to explain that something which 
is true will enlarge the soul, enlighten the under- 
standing, become delicious (verse 28); expand the 
mind (verse 34) ; grow and bring forth fruit (verse 
37); and spring up unto everlasting life (verse 41). 
By these results we may follow those things which 
our faith has proved. Joseph's faith in the promise 
in James 1:5 produced in the Prophet's life all of 
these results. 

(2) By the administration of angels. The Proph- 
et Moroni in the Book of Mormon explained the office 
of ministering angels. (Moroni 7:29-32.) Angels are 
to call to repentance, to instruct so that covenants 
might be fulfilled, and to declare the words of Christ 
to chosen servants, that other men might have faith. 
The angel Moroni taught Joseph and helped him 
bring forth the Book of Mormon. 

(3) By the light of Christ. Moroni explained that 
his father had given a discourse on faith. (Moroni 
7:1.) Mormon's instruction was that every man 
may know with a perfect knowledge good from evil, 
the method of the light of Christ, when applied to 
a problem or an idea, invites to do good, persuades 
to believe; and anything approved in this light is of 
God. (See Moroni 7:16, 19.) Evil may be judged 
by its persuading men unto disbelief, to denying 
Christ, to depart from righteous service, to go away 
from all good. (See Moroni 7:17.) 



iMontague, W. P., The Ways of Knowing; Macmillan Company, 
New York, N.Y., 1928; page 234. 



92 



THE INSTRUCTOR 



(4) By the spirit of revelation. As explained in 
Doctrine and Covenants 8:2, 3 and 9:8, 9, this was 
the same spirit by which Moses led the Exodus. It 
was given to Oliver Cowdery. By the spirit of reve- 
lation, God speaks to one's mind and heart. Nephi 
chided his elder brothers for ignoring the still, small 
voice; and they ". . . could not feel his [the Lord's] 
words." (1 Nephi 17:45.) The voice of the Lord 
spoke to the mind of Enos (Enos: 10.) 

(5) By the Holy Ghost. The Prophet Moroni, 
at the close of the Book of Mormon, encourages the 
reader to pray about the truth of the book. He 
then promises the reader that, asking in humility, 
the reader may know the truth by the power of the 
Holy Ghost, "And by the power of the Holy Ghost 
ye may know the truth of all things," (Moroni 
10:5.) Many Latter-day Saints bear testimonies 
from this source of knowledge. 

The Prophet Joseph, then, as explained out of 
his own experience with scriptures both ancient and 
modern, opened to us spiritual ways by which knowl- 
edge may be increased. 

William E. Berrett 2 points out that man has de- 
veloped faith in God through an examination of the 
physical universe, and Professor Montague's meth- 



2 Berrett, William E., The Gospel Message, Course 16, lesson 
manual, chapter 11, pages 62, 63. 



ods answer to that requirement. The lesson goes on 
to explain that faith has been developed through 
worship and through sensitivity to spiritual sources 
of knowledge. The Prophet Joseph points the direc- 
tion for obtaining this kind of knowledge. Brother 
Berrett further lists statement after statement from 
latter-day revelation in which Jesus explains the 
Father. The apostle John describes how Jesus bore 
witness of the Father. (John 5:32.) Jesus further 
explains in 3 Nephi 11:32-36 that the Holy Ghost 
and the Son both bear record of the Father. The 
judgment is fair, then, which says that the Son will 
teach us of the Father. To the antichrist, Korihor, 
in the Book of Mormon, the Prophet Alma not only 
gave his testimony but also told him that the scrip- 
tures before him and the testimony of his brethren 
were sufficient evidence of God. (See Alma 30:44.) 
In the wonderful world of our physical universe 
we may employ all of the methodologies of knowl- 
edge, but it is left to spiritual sources to teach us 
of things of the spirit. Jesus is the faithful witness 
of His Father. The scriptures testify of both; and, 
as with Korihor, so with us — we have the testimonies 
of all our brethren. All of these ways of knowing 
help us to understand God. 

Library File Reference: Truth. 



INSTRUCTOR STAFF 



Editor : 
President David O. McKay 

Associate Editors: 

General Superintendent George R. Hill 

Lorin F. Wheelwright 

Business Manager: 
Richard E. Folland 

Managing Editor: 
Boyd O. Hatch 

Production Editor: 
Burl Shephard 

Manuscript Editor: 
Richard E. Scholle 

Research Editor: 
H. George Bickerstaff 

Art Director: 
Sherman T. Martin 

Circulation Manager: 
Joan Barber 

Instructor Secretary: 
Patricia A. Gehrke 

Consultant : 
A. William Lund 



Instructor Committee : 

Chairman Lorin F. Wheelwright, Richard E. 
Folland, Marie F. Felt, A. William Lund, Ken- 
neth S. Bennion, H. Aldous Dixon, Leland H. 
Monson, Alexander Schreiner, Lorna C. Alder, 
Vernon J. LeeMaster, Claribel W. Aldous, 
Henry Eyring, Clarence Tyndall, Wallace G. 
Bennett, Camille W. Halliday, Margaret 
Hopkinson, Edith M. Nash, Alva H. Parry, 
Bernard S. Walker, Paul B. Tanner, Lewis 
J. Wallace, Arthur D. Browne, Howard S. 
Bennion, Herald L. Carlston, O. Preston Rob- 
inson, Bertrand F. Harrison, Willis S. Peter- 
son, Greldon L. Nelson, G. Robert Ruff, 
Anthony I. Bentley, Marshall T. Burton, Cal- 
vin C. Cook, A. Hamer Reiser, Clarence L. 
Madsen, J. Elliot Cameron. 



Published by the Deseret Sunday School Union 
of The Church of Jesus Christ of Latter-day 
Saints, the first day of every month at Salt Lake 
City, Utah. Entered at Salt Lake City Post Office 
as second class matter acceptable for mailing at 
special rate of postage provided in Section 1103, 
Act of Oct. 3, 1917, authorized on July 8, 1928. 
Copyright 1964 by the Deseret Sunday School 
Union Board. All rights reserved. 

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is $3.75. 



MARCH 1964 



93 



The Happiest Mother's Day 



Have you ever received gifts that could not be 
wrapped in pretty paper and ribbon? Or gifts that 
cost the giver no money at all? My neighbor, Mrs. 
Newjent, received four such presents just last Moth- 
er's Day; and she thought it was the most wonder- 
ful day she could remember. 

It all started a few weeks before that very special 
day last spring. Mr. Newjent spoke to his eldest 
son, "Frank, will you please help me get the chil- 
dren together? I have something important to talk 
over with all of you. Stephen, stop banging the 
piano and come along. Mary, find out what little 
David is doing and bring him, too." 

At long last all the children were sitting around 
the kitchen table, and Mr. Newjent said, "Our fam- 
ily council is ready to begin. But we're starting 
without Mother for a special reason." Then he 
added, "Who has any suggestions for a Mother's 
Day gift?" 

Enthusiastically Frank responded, "Let's get 
Mom a box of her favorite candy, all dark choco- 
lates with cream centers." 

"What about a bunch of spring violets that 
Mother could wear to Sunday School?" asked blue- 
eyed Mary. 

Thoughtfully Mr. Newjent said, "May I add an 
idea? Have any of you heard of Ralph Waldo Em- 
erson? He was a famous man who wrote poems and 
important papers. He was born just two years before 
Joseph Smith was born and grew up not too far 



(For Course 4, lesson of May 10, "Mother's Day"; and for Course 
6, lesson of May 10, "We Are Thankful for Our Mothers.") 



from Joseph's home. Mr. Emerson once wrote 'Rings 
and jewels are not gifts, but apologies for gifts. The 
only true gift is a portion of thyself.' For the next 
three days I want each of you to think what you 
could give your mother that is a part of yourself." 
Smilingly he added, "Of course, you couldn't give 
her Frank's nose, Mary's long eyelashes, or Steph- 
en's rosy cheeks." 

Everyone agreed to Father's suggestion. 

It did not take 10-year-old Frank long to come 
up with a winning idea. He said to his father, "What 
do you think of this, Dad? I will get a piece of paper 
and make a certificate that says, 'Good for one full 
day without cross words, fighting, or tears.' And 
that day will be Mother's Day." 

"What a wonderful idea," said Father proudly. 
"Do you really think you can do it?" 

"I am going to smooth the way by having a 
truce with Stephen," said Frank. "Then Mary will 
be forgiven for tearing up my favorite book. It will 
take a lot of good hard work, but I can do it to 
show Mother how much I love her." 

Stephen did his best thinking while he was sit- 
ting at the piano. Even though he had never had 
any lessons, he enjoyed picking out simple tunes. 
Whenever he left the piano, Mother would always 
say, "Stephen, why don't you ever finish one of 
those pretty songs?" That was it! For Mother's Day 
his gift would be a piano tune that really had a 
beginning and an ending. He would sit down and 
play, from start to finish, his very own song for her. 





David just could not wait, so his gift had to be first. 
He gave Mother a big hug and whispered his love for her. 



Mary, bursting with excitement, led her mother to the rock 
garden where Mary pointed to the recently-planted flowers. 



94 



THE INSTRUCTOR 



Serious little Mary started to think about her 
gift. She sat on Father's lap and confided, "I could 
clean the house for Mother, but I help her do that 
so often it really wouldn't be too special." Every 
morning Mary would tie on her own little red-and- 
white apron and use her small broom and duster to 
assist Mother. 

Then Mary thought of Mother's garden. Mary 
knew how Mother loved to dig around in the special 
rock garden which came alive every spring with 
such beautiful plants. She also remembered how 
Mother often admired the garden of Mrs. Gray who 
lived next door. Asking Father for permission, Mary 
hurried over to talk to Mrs. Gray about the special 
Mother's Day plan. This generous neighbor was 
happy to share three small plants with Mary. With 
shovel in hand, Mary lovingly planted the green, 
budding flowers in her mother's garden. She was 
so excited, she was not sure she could keep the 
secret. 

Two-year-old David had a big assignment. What 
could his gift be? Then Father reminded him of 
his favorite bedtime story about a little boy named 
Danny who had wanted to give his mother a birth- 
day present. He asked the hen what she could give 
him. She suggested an egg. But his mother had 
an egg. Then he asked the goose, the goat, the 
sheep, and the cow. Each had something to offer, 
but none of them had the right thing. Then Danny 
asked Mr. Bear. The huge, brown animal whispered 
a secret in Danny's ear. The next day Danny gave 
his mother her present — a bear hug! That could be 
David's gift. 

After many days of secret meetings, whisper- 




ings, and consultations, Mother's Day arrived. Each 
child took his turn to make his presentation. Little 
David just could not wait, so his gift had to be first. 
With his chubby, little arms outstretched, he 
reached around his mother's neck for the tightest 
bear hug ever given. Then he whispered, "And I 
love you, Mama." 

Mary, bursting with excitement, led her mother 
to the rock garden. When Mother was standing in 
front of the freshly-dug ground, Mary pointed and 
said, "My present is some new plants for your 
garden." 

The family came back into the house. Then 
Stephen went to the piano to present his gift. "I 
will play a complete piano selection for you, Mother, 
called 'Three Blind Mice,' " he proudly announced. 
Parts of it he even played with both hands. 

Frank was last. Proudly he handed Mother his 
certificate, "Good for one day without cross words, 
fighting, or tears." 

Mrs. Newjent reached out her arms to enfold 
her four adoring children. "Today," she said, "you 
have each learned the art of giving. May you always 
remember that gifts of things are never as precious 
as gifts of thought. This is the nicest Mother's Day 
I have ever had, for each of you has given me a por- 
tion of himself." 

— by Evalyn Darger Bennett. * 

* Sister Evalyn Darger Bennett is a former member of the 
Deseret Sunday School Union General Board. She has also served 
on a stake Sunday School board. She has taught classes in Junior 
Sunday School, Relief Society, Primary, and MIA. She received her 
B.S. degree in education from the University of Utah and has 
taught kindergarten at two grade schools in Salt Lake City. Sister 
Bennett was also a member of the Women's Section staff of the 
Deseret News in Salt Lake City. Her husband is Wallace R. Bennett, 
assistant dean at the University of Utah College of Law. The Ben- 
netts are parents of five children. 
Library File Reference: Mothers and Motherhood. 




Going to the piano, Stephen said, "I will play a complete 
piano selection for you, Mother, called 'Three Blind Mice.' " 



Frank was last. Proudly he handed Mother his certificate, 
"Good for one day without cross words, fighting, or tears." 



MARCH 1964 



95 



IDENTITY 
OR NOTHING 




THE FIRST IN A SERIES OF SIX ARTICLES ON THE PROBLEMS FACING MAN 



When things that are of the greatest importance 
are passed over by weak-minded men without 
even a thought, I want to see truth in all its bearings 
and hug it to my bosom. 1 — Joseph Smith. 

IF the ancient saying "Know Thyself" is a primary 
human aim, then "Seek Thine Origins" is surely 
a part of it. 

Regarding the ultimate identity of man, the 
Prophet Joseph Smith taught that man as a primal 
intelligence is eternal. Likewise the spirit-elements 
that compose his Divinely-sired spirit and the matter- 
elements that compose his physically-sired body are 
eternal. Except in procreation, these elements of 
the total self never become an essential part of any 
other self. Once united, their destiny is to be glor- 
ified and "inseparably connected" throughout all 
eternity. 

My task is not to argue for or against this con- 
cept of personal eternalism. 2 Nor is it to examine 
the credentials which would be presented if the ques- 
tions were raised, "Why is this believed?" or "How 
is this known?" Instead: Suppose this is the truth 
about man — what does it mean and what follows? 
What are some important consequences of accepting 
this idea in the contemporary world? 

Four Characterizations 

To begin with, what does Joseph Smith's affirma- 
tion about intelligences really say? Let us agree at 



(For Course 16, lessons of May 31 and June 7, 14, 21, "Contribu- 
tions to an Understanding of God," and "Additional Knowledge Con- 
cerning the Eternal Nature of Man.") 

iSmith, Joseph Fielding (editor) Teachings of the Prophet Joseph 
Smith, Deseret News Press, Salt Lake City, Utah, 1958 edition; page 
374. 

2 The term "eternalism" was coined by B. H. Roberts to describe 
the Mormon position. See Roberts, B. H., Comprehensive History of 
the Church, Deseret News Press, Salt Lake City, Utah, 1930; 
page 410. 



the outset that much is left indeterminate. 3 But 
does not a careful reading require at least these four 
characterizations? 4 

Individuality. Man had a beginningless begin- 
ning. He has never been identified wholly with any 
other being. Nor is he a product of nothing. "Intel- 
ligence is eternal and exists upon a self-existent 
principle. . . . There is no creation about it." 5 

Autonomy. The self is free. All intelligence ". . . 
is independent in that sphere in which God has 
placed it, to act for itself . . . otherwise there is 
no existence." 6 

Consciousness. There is no inanimate intelli- 
gence or unconscious mind. These are contradictions 
in terms. Selfhood and individual consciousness are 
unending. "The intelligence of spirits had no begin- 
ning neither will it have an end. That is good logic. 
That which has a beginning may have an end." 7 

Capacity for Development. "All the minds and 
spirits that God ever sent into the world are suscep- 
tible of enlargement." 8 

The Shaking of Foundations 

Few of us may realize how radical these theses 
are in contrast to dominant assumptions of our time. 

I once presented to some graduate students the 
idea that man's intelligence was unoriginated and 
indestructible. That was in a Harvard Seminar on 



3 Fascinating questions, for example, immediately arise about the 
unoriginated status, differences, "gifts," talents, and capacities of 
intelligences. On these issues there are only hints in the Prophet's 
teachings. 

^Another attempt to do this is in the paper, "Joseph Smith and the 
Problems of Ethics," Joseph Smith Seminar, 1962; Brigham Young 
University Extension Publications, Provo, Utah. 

^Teachings of the Prophet Joseph Smith, page 354. 

°Doctrine and Covenants 93:29. I interpolate cautiously that the 
meaning here is "Otherwise there is no existence of selves" distinct 
from inanimate reality. If all existence depends on the independence 
of intelligence we have idealism instead of realism. 

^Teachings of the Prophet Joseph Smith, page 353. 

teachings of the Prophet Joseph Smith, page 354. 



96 



THE INSTRUCTOR 




... : •■ ,: - ■:: . , ., . 



::■ iii?;;; y : w ■} Illlllilll * 



ji 



BY TRUMAN G. MADSEN 



Augustine. 9 The entire class was shocked and violent 
in its outbursts. For some minutes the professor's 
anxiety to keep the peace was futile. 

Why is the idea so staggering? Because it not 
only challenges established religious dogmas about 
man, but also leading secular viewpoints. It uproots 
in one fell swoop presuppositions that are lodged in 
billions of minds and millions of books. The notion 
today is more revolutionary than would be the re- 
vision of all mathematical operations of men and 
machines on the discovery that one and one do not 
make two, but infinity. 

Likewise, as I have said elsewhere, 10 these ideas 
are so pervasive in their implications that every 
question that pertains to man is related to them. 

Rewarding Rewording 

Even Latter-day Saints, when the idea is put in 
ways that break out of routine phraseology, may find 
that it shakes their ordinary ways of thinking. Here, 
for example, are some of its meanings and entail- 
ments: 

The quantity, though not the quality, of selves is 
fixed forever. It is infinite. 

There is no beginning to our "beginning." 

Mind has no birthday and memory has no first. 

Age is relative only to stages, not to existence. 
No one is older, or younger, than anyone else. 

We have always been alone, separate from, and 
always together, coexistent with, other intelligences. 

"The question arose in discussing the issue of predeterminism in 
Augustine's conception of creation. 

10 In the article "Whence Cometh Man," Instructor, June, 1963. 

* Brother Madsen presently serves the Church as President of the 
New England Mission with headquarters in Cambridge, Massachusetts. 
He earned B.S. and M.S. degrees from the University of Utah and was 
later awarded A.M. and Ph.D. degrees from Harvard University. While 
recently serving as chairman of the Department of History and Phi- 
losophy of Religion at BYU, he was also bishop of BYU Eleventh 
Ward. Brother Madsen is married to the former Ann Nicholls. They 
have three children. This article is an enlargement of his treatise, 
"Whence Cometh Man?" See The Instructor, June 1963, pages 204-206. 



Creation is never totally original; it is always a 
combination of prior realities. 

Immortality is in no sense conditional. It is in- 
evitable and universal, even for sub-human intelli- 
gences. 

Whatever may be said of the spirit and body, 
death does not destroy the self, but only delimits it. 

Death, like all events, is lived through. It is 
comparable to the loss of an arm, and that is tem- 
porary. 

Suicide is just a change of scenery. 

Through all transformations of eternity, no self 
can change completely into another thing. Identity 
remains. 

In an ultimate sense, no existent self ever loses 
his mind nor his consciousness. 

In sum, nothing is something we never were and 
never can be. 

Three Contrasting Outlooks 

Let us turn now to three contrasting outlooks: 

1. Orthodox Christendom 

For the traditionated Christian, man is derived 
from nothing or from nonbeing by the fiat act of 
God. The Divine created ex nihilo 11 (out of nothing) 
both the soul and body of man, which is to say, the 
whole of man. Indeed, everything except God is 
derived from nonbeing. 

Man, in this view, becomes the proof of God, for 
since man is absolutely contingent (he would not be 
except for something outside himself) , we must con- 
clude that something created him and that something 

n The official definition of "creation ex nihilo" is, "God brings 
the entire substance of a thing into existence from a state of non- 
existence. . . . What is peculiar to creation is the entire absence of 
any prior subject-matter," Catholic Encyclopedia, Volume IV, Robert 
Appleton, New York, 1908; page 470. 



MARCH 1964 



97 



IDENTITY OR NOTHING (Continued from previous page.) 



must be absolutely necessary or self-existent. St. 
Thomas and his heirs, with faith, not, as claimed, 
with logic, move from that something to Something 
and from Something to the Christian God. 12 

Allied with this view is the notion of God's con- 
tinual creation. God is the "sustainer" of man and 
of all reality. Without God there would be no other 
being; hence, He is "being-itself." This has tended 
repeatedly in Christian theology to limit or even 
deny man's freedom and certainly his enlargement. 
For if God is directly responsible for all that man is, 
He is indirectly responsible for all that man does. 13 
Calvin faced this consequence squarely. Denying 
freedom, he held that all acts of men are acts of God, 
even the sinking of the murderer's knife into the 
victim's back. 14 Others have held that God created 
man totally for His purpose, yet man is responsible 
for his salvation and is not a pawn. 15 

Christian theology qualifies the individuality and 
consciousness of man. Man may be swallowed up in 
the "Absolute Principle"; 16 or his consciousness may 
cease at death; 17 or he may be subject to a condi- 
tional resurrection; or, (as in Eastern religion) he 
may be cast in a radically different form into a more 
ethereal realm. 18 

In sum: creation is the absolute mysterious act 
of God; freedom is foreshorted or denied; and con- 
sciousness and enlargement opportunities are focused 
on mortality. (Few Christians believe either in a 
premortal self or in salvation opportunities beyond 
mortal death.) 

The orthodox Christian attitude toward life is a 
faith-state submission to the inscrutable will of God 
and faith in a purposeful fulfillment beyond the 
grave. He trusts that God is good and His creation 
of man meaningful. He is willing, whatever he may 
be, to be. 

2. Existentialism 

For existentialism, man is a derivative of nothing, 

^See Introduction to Saint Thomas Aquinas, Modern Library 
New York, page 709. That God is self-existent is correct enough. But, 
asks the Prophet, "Who told you that man does not exist in like 
manner on the same principles? Man does exist on the same prin- 
ciples," Teachings of the Prophet Joseph Smith, page 352. 

M And this is the problem of God-and-evil (theo-dike, theodicy). 
It remains the strongest secular objection to belief in a purposive and 
worthy Deity. 

"See critical commentary in Anthony Flew, "Divine Omnipotence 
and Human Freedom," New Essays in Philosophical Theology, Flew 
& Macintyre (editors) ; Macmillan, New York, 1955. 

^'-Modern and liberal theology have emphasized the intrinsic 
worth and dignity of man and significantly have reinstated purpose, 
creative personality, heightened consciousness, and expanded oppor- 
tunities in the life to come. But the present trend is a landslide 
toward a pessimistic disparagement of man. See Dillenberger and 
Welch (editors) Protestant Christianity; Scribner's, New York, 1954. 

la See an outline of different positions in E. S. Brightman, A 
Philosophy of Religion; Prentice-Hall, New York, 1940. 

17 This view for some sects is called "soul-sleeping." 

18 Eastern religion, e.g., Buddhism, aspires to absolute annihilation 
of the soul. Many Christians hope for the annihilation, or at least 
escape from, the body; hence do not believe in the resurrection. 



is now almost nothing, and is destined for nothing. 

Existentialism is the unpronounceable name of a 
doctrine advanced by a group, some religious, some 
a-religious, of European origin. 19 It is now one 
of the most influential movements in the Western 
world. These writers are in the lineage of Job, 
Augustine, and Pascal. 20 After the most agonizing 
studies in self-scrutiny, they conclude that man is 
a phantom, a "useless passion," to use Sartre's 
phrase. 21 

Some of these writers account for man as self- 
creating. (It requires tremendously complex analysis 
to show how a nonexistent self can create an existent 
self; and then lack the power to perpetuate it.) 22 The 
main approach is not to man viewed from the outside, 
but from the inside. Such inner realities as anxiety, 
dread, guilt, suffering, monotony, nausea, despair 
are portrayed in excruciating detail. 23 The starkest, 
darkest threat of all is, paradoxically, nothing. Man 
is under the "threat of nonbeing," the ontological 
shock of "I might not be." Man is absolute finitude; 
and life, as Kierkegaard states it, is "the sickness 
unto death." 24 This is the "abyss" beneath the sur- 
face, the "limit-encounter" to rephrase Jaspers, 
which destroys security, destroys meaning, and 
haunts our identity until we are swallowed in its 
chasm. More than the fear of death, this is the 
anguish of absolute negation. 25 

In sum: creation is a mystery of self -propulsion; 
freedom is absolute except in overcoming the "limit" 
of being; consciousness is agony; and "enlargement" 
is meaningless. 

The existentialist attitude toward life is utter 
pessimism. Suicide is its most consistent outcome. 
Answerable to nobody and estranged from every- 
body, these people suffer through the disease of 
"nihilism." Even those who follow Kierkegaard or 
Marcel or Tillich and "leap" to God, leap in the dark 
and are convinced that "Before God we are always 
in the wrong." 26 At best "eternal life" is a symbol 

"Barrett, William, Irrational Man; Doubleday, Garden City, 1958. 

20 See "The Contribution of Existentialism," by Truman G. Madsen, 
BYU Studies, Winter 1959. (A synopsis is in the Proceedings of the 
Utah Academy of Arts and Sciences, 1959.) 

21 See The Philosophy of Existentialism, Gabriel Marcel; Citadel 
Press, New York, 1962. 

2 -Berdyaev and Sartre are among the number. Sartre's great 
tome, U Etre et le Neant (Being and Nothing) treats this subject at 
length. 

23 The very titles of their books reflect chronic melancholv: Kier- 
kegaard's, Fear and Trembling; Sartre's, Flies, No Exit, Troubled 
Sleep; Unamuno's, Tragic Sense of Life. 

24 See Tillich's account in his Systematic Theology, Volume II, 
Introduction; University of Chicago Press, Chicago, 1958. 

^Collins, James, The Existentialists, presents this under "Five 
Existentialists Themes"; Regnery, Chicago, 1959. 

^'So says Kierkegaard. See Dorothy Emmet's treatment of this 
in connection with Barth, Brunner, and Niebuhr in The Nature of 
Metaphysical Thinking; Macmillan, London, 1949; chapter VI. 



98 



THE INSTRUCTOR 



for enduring in the present sordid world. 27 This is 
a religion of much nothing and nothing much. 

3. Humanism 

For Humanists, man comes from something and 
returns to something. But this something is "cosmic 
dust," which is almost nothing. 28 

In close alliance with present scientific method 
and findings, humanists try to account for man as 
an "epiphenomenon"; man is to the cosmos what a 
train whistle is to the train. 29 If "explanations" are 
necessary, a blend of Darwin and microbiology may 
be invoked. 30 Matter or matter-energy came first, 
then one-celled organisms, then consciousness and 
the so-called "higher" human traits. Mind is an 
accident. It will not last long before its reduction 
to matter. The body is a collection of atoms whose 
turnover is complete every seven years, and whose 
disorganization is imminent. 31 

Man, on this view, is a temporary event, a fleet- 
ing figure in the blind careenings of the cosmos. 
(There is, of course, no reference to God.) His iden- 
tity is soon to be obliterated, and with it all of his 
expressions of beauty, goodness, knowledge, and love. 
All will be swallowed up in what Russell calls "the 
vast death of the solar system." 32 So when Wernher 
von Braun tries to bolster hopes for personal im- 
mortality by saying "nothing disappears without a 
trace," 33 the humanist agrees; but the trace will not 
be conscious. As Montague has it, the things that 
matter most will ultimately be at the mercy of the 
things that matter least. 34 

In sum: creation is a shifting of molecules; free- 
dom is a name for our ignorance of the causes that 
determine us; consciousness is a flicker; and "en- 
largement" is a start before a final stop. 

The humanist attitude toward life is, unlike the 
existentialist, affirmative. But unlike the Christian, 
it is altogether "this- worldly." He lives prudently, 
grateful for pleasures, patient in pain. He is not 
an absolute pessimist. There are still worthwhile 
dreams, hopes, and achievements. He is a kind of 

27 So Desan titles his treatment of Sartre, The Tragic Finale; 
Cambridge, Harvard University Press, 1954. 

^See Corliss Lamont, Humanism as a Philosophy; Philosophical 
Library, New York, 1949. 

2a The point of the comparison is that the train whistle has no 
substantial character of its own, but disappears even if the train 
does not. 

aoSee, for instance, George Wald, "The Origin of Life," in The 
Physics and Chemistry of Life; Scientific American Booklet, 1955. 

s'-See Corliss Lamont, The Illusion of Immortality; G. P. Putnam 
and Sons, New York, 1935. 

^Russell, Bertrand, "A Free Man's Worship," in Mysticism and 
Logic; Doubleday Anchor, New York, 1957. 

^Von Braun is featured in the BYU Science and Religion film 
and restates what he said in a feature article in the "This Week" 
magazine section. 

M So William Peperell Montague says in Belief Unbound; Yale 
University Press, New Haven, 1930. 



stoic, pursuing ends he believes will soon come to 
nothing. 

Now, with these viewpoints as background, let 
the Latter-day Saint reread and contrast Joseph 
Smith's theses on identity. Let him trace their in- 
compatibility with these prevailing outlooks. And 
let him ask himself how they color his attitudes to- 
ward life, in ways far more numerous than this out- 
line conveys. 

The Nothingness of Nothing 

To speak logically and summarily, if the New 
Dispensation doctrine be true, then these three posi- 
tions on the origins and identity of man are false. 
The orthodox Christian, the existentialist, and the 
humanist are asking themselves, with Hamlet, a 
pseudo-question: "To be or not to be?" That is not 
the question. 35 No one can choose to be or not to be. 
Nor can anything in the universe make anyone be 
or not be. Everyone simply and eternally is an 
individual, free, conscious, enlargeable self. 

If the question is pointless, then so is the colossus 
of anxieties and efforts that revolve around it. Noth- 
ing is not the source of, not a threat to, and not the 
destiny of man. Any religion or doctrine of man 
that is haunted by Nothing is really haunted by 
nothing at all. 

It necessarily follows that the orthodox Christian 
worships, and some Christians condemn, God for an 
impossible ex nihilo creation. This He did not and 
could not do. The existentialist laments in total 
anguish the threat of nonbeing. But there is no 
such threat. The humanist lives with hasty heroism 
to achieve a few satisfactions before cosmic oblivion. 
But such oblivion will never tome. 

All three movements hold theses on man's in- 
dividuality, freedom, consciousness, and enlargement 
that cannot be logically squared with the Prophet's 
teachings. 

What is the question? The question is not one 
of being, but of becoming. "To become more or not 
to become more." This is the question faced by each 
intelligence in our universe. At this point, and not 
before, the absolute and inescapable need for God 
and His Christ arises. And those who choose are, in 
the declaration of the ancient prophet, Abraham, and 
in the language of the modern prophet, Joseph 
Smith, those who are "added upon." 



^Hamlet, of course, was really speaking of the choice between 
living and dying. He found the alternative of death, and the un- 
known beyond it, less desirable than facing his "sea of troubles." 
With many men today, it is the other way around. 
Library File Reference: Life. 



MARCH 1964 



99 




1. The fresh pineapple is scrubbed by a volunteer worker. 



2. Freshly shelled peas are inspected for quality and size. 



3. New cans are filled with peas and positioned for capping. 



4. Filled cans are mechanically sealed for sterilization. 



5. Sealed cans are stacked inside large carrier for boiling. 



6. An overview of the pea canning operation from the pea 
sorters on the left to the men who boil cans on the right. 




POWER THROUGH WELFARE 



And after ye have obtained a hope in Christ ye 
shall obtain riches, if ye seek them; and ye will seek 
them for the intent to do good . . . to clothe the 
naked, and to feed the hungry, and to liberate 
the captive, and administer relief to the sick and 
the afflicted. 

—Jacob 2:19. 

These were the words of Jacob, the brother of 
Nephi. It can be seen that the preaching of Jacob 
to his brethren regarding welfare was not only stern 
and to the point, but it was also filled with love and 
a real sense of direction. In these modern days the 
counsel has been just as definite. In fact revelation 
was given to the Prophet Joseph Smith on Feb. 9, 
1831, in the presence of twelve elders. The Lord said 
to Joseph Smith: ". . . remember the poor, and con- 
secrate of thy properties for their support. ..." 
(Doctrine and Covenants 42:30, 31.) Still later 
the Lord asked that the needy be administered to 
and that the rich give their substance to the poor. 
Then, in 1936, The Church of Jesus Christ of Latter- 



(For Course 14, lesson of May 17, "Near Bethsaida"; and for 
Course 6, lesson of June 14, "A Latter-day Saint Shares and Is 
Thoughtful.") 



day Saints called for renewed emphasis on the wel- 
fare phase of its work. Immediate action was taken; 
a General Church Welfare Committee was formed 
by the First Presidency to assist the general author- 
ities in administering, coordinating, and supervising 
the Church Welfare Program. 

The First Presidency announced that the "pri- 
mary purpose of the Welfare Program was to set 
up, insofar as possible, a system under which the 
curse of idleness would be done away, the evils of 
the dole abolished, and independence, industry, 
thrift, and self-respect be once more established 
amongst our people." What a wonderful inspiration 
this was for all of God's children! Thousands of 
people have enjoyed spiritual growth and witnessed 
for themselves the blessings of good health through 
the Welfare Plan. 

Each of us adds purpose to his daily life when 
he realizes that the Lord is directing a program 
which will afford him opportunity to plan and work 
for what he receives. He also realizes that spiritual, 
mental, and physicaf health are bonded together. 



100 



THE INSTRUCTOR 




And the disciplines that are effected through obed- 
ience to the prophets give to each of us a richer pur- 
pose in living. In addition, they help pave the way 
to attain eternal life. 

Let us look for a moment to the immediate ob- 
jectives of the Welfare Program. The first objective 
is to place in gainful employment those who are able 
to work; second, to provide employment within the 
Welfare Program as far as possible, for those who 
cannot be placed in gainful employment elsewhere. 
What a blessing this is to those who cannot obtain 
other gainful employment. This is an opportunity 
for them to support themselves and keep their self- 
respect by earning what they receive. 

Looking at the Church Welfare Program, we find 
in it the very things that are embraced in the Gospel 
of Jesus Christ; hope, love, and charity. Jesus Christ 
intended that we give of our love and substance as 
He did. If we reflect on the life of Christ, we find 
that His ministry was devoted to helping others; 
but, most important, He, too, disciplined Himself 
to follow the commandments of our Heavenly Father. 

One of the great commandments we have been 
given in these latter days is to have on hand a year's 
supply of the necessities of life. Let us look for a 
moment at just what this entails: 




First, a year's supply of food for our family. 

Second, a year's supply of money for our family. 

Third, a year's supply of clothing and other 
necessities for our family. 

If each of us would harken to authority and to 
the counsel given to provide a year's supply, we could 
further assist our Lord's plan in Welfare. We, as 
Latter-day Saints, are directed by revelation from 
our Prophet and have the opportunity through our 
faith and prayers to assist in the Lord's work as 
was intended. 

As a convert to The Church of Jesus Christ of 
Latter-day Saints and as a bishop, I have witnessed 
the effects of this glorious Welfare Plan. I testify 
to you that this is a plan of God and that the spirit- 
ual power and good health that are derived from 
participating in it are a source of inspiration to me. 

— Herbert E. Jordan* 



♦Bishop Herbert E. Jordan of Fullerton Third Ward, Orange 
County (California) Stake, is a convert to the Church of Jesus 
Christ of Latter-day Saints who has witnessed the effects of this 
great Welfare Plan. He is a graduate of Citrus Junior College and 
Glendale College, both California institutions. He has completed 14 
years in electronics and missile field work. He is presently head of 
a microelectronics laboratory in Pomona. In the Boy Scouts of 
America, Bishop Jordan has had four years' experience as a 
committee man and l 1 ,^ years' experience on the Placentia Park 
Commission. His wife is the former Betty Lou Brown. They are 
parents of two sons and two daughters. 
Library File Reference: Welfare Program — Mormon Church. 



MARCH 1964 



101 



HOW I FOUND 

MY TENNESSEE 
ANCESTORS 

by Eleanor M. Hall* 

Great-grandmother's genealogy record, like the 
little toy dog, was covered with dust. For 60 years 
it lay in the same old place. Then we delved into it, 
and we found that she had summed it up as follows: 

My great grandfather, John Jared, came over from 
England to Virginia in or near the first settling of Virginia. 
He was a wagonmaker by trade. His first wife was a Miss 
Whitaker of Celtic descent. Their oldest son, William, was 
born in Loudoun County, Virginia, on June 3, 1758. He was 
my grandfather. Their second son was Joseph, then his 
wife died. My great grandfather then married a Miss Pal- 
mer of Virginia, by whom he had five sons, namely; Israel, 
Joel, Moses, John, and Thomas. My grandfather had two 
sisters, Naomi and Ruth. 

Great-grandmother gathered her data from the 
folks in Tennessee in 1889 when she and grand Aunt 
Frances went back to visit. They gathered a volum- 
inous record, and we always said our genealogy was 
all done. 

Our family stories were well remembered. Great- 
grandpa had poled the raft away from the bank of 
the Caney Fork in Putnam County, Tennessee, and 
floated down to the Cumberland, with my great- 
grandmother, their children, and their belongings. 
They drifted on the Ohio River for a little while be- 
fore they kept their rendezvous on the Mississippi 
River with the steamship, Saluda. Theirs was the 
only family on the Saluda that did not lose a mem- 
ber when the terrible explosion came spewing death 
and destruction. Grand Aunt Martha was rescued 
just before she went down for the last time, and 
Grandpa was found on the bank where the force of 
the explosion blew him. Great-grandpa told his 
family to stand up and be counted. They were 
all there. Because of boarding at Lexington, 
Missouri, instead of at New Orleans, our fam- 
ily had not been warned, as other LDS 
families had, against traveling on the ill- 
fated ship. They were all spared in 
health but lost much property. 

When their company reached *'4$j£ 

the Valley, Great-grandfather's 
grave was one of those that 



marked the trail behind them. Great-grandmother 
raised her family in Utah as best she could. When 
they were settled in homes, she turned her time and 
attention to gathering her genealogy from Tennessee. 

She knew her people very well, so she did not 
record the dates and places of their births, mar- 
riages, and deaths, or give the relationship of each 
one to herself. She listed male relatives in one book 
and female in another. If she knew the dates and 
places of birth offhand she put them in the spaces 
provided for that purpose. Otherwise, she did not. 
Relationship in those early days of temple work was 
figured to the proxy performing the ordinances. If 
Great-grandmother or Grandfather performed the 
ordinances, they stated their relationship. If they 
were assisted by friends or neighbors, the relation- 
ship to our family was lost to us, so far as that 
record was concerned. 

Plainly our beginning task was to tabulate the 
existing record onto modern sheets and identify the 
lists of names, so far as possible, with their im- 
mediate families. A meager pedigree and a few in- 
complete family group sheets emerged, enough for 
checking with records in the Church Archives. A 
survey of the Archives' records showed that other 
LDS families were attempting to compile the Jared 
genealogy. We made their acquaintance and were 
able to collaborate with them. 

After exhausting the supply of information in the 
Archives, we turned our attention to the Early 
Church Records section of the Genealogical Library. 
We found information of great value there, because 
our folks joined the Church in the early days and 
experienced the building and the expulsion from 
Nauvoo. 

(For Course 20, lesson of May 31, "Aids and Guides to Research 
in America"; and of general interest.) 

*Sister Eleanor M. Hall taught principles of genealogical re- 
research for two years and was an employee of the Genealogical 
Society for three years. She presently lives in Salt Lake City with 
her husband, H. Vernon Hall, where she works as a researcher. She 
has been a professional genealogical researcher for 22 years. 

My great-grandparents with their children and belongings 
floated down the Ohio River to meet the steamship "Saluda." 




102 



THE INSTRUCTOR 



The Genealogical librarians in Salt Lake City 
have gathered much information about Tennessee 
settlers. We learned that during the depression, the 
State of Tennessee had sponsored a WPA project 
which resulted in the compilation of a book for each 
county in the state. These books are made up from 
family Bible records, personal letters, affidavits, bills 
of sale, tax lists, land and property exchanges, store 
bills and accounts, family histories, and all manner 
of sundry bits of personal information pertaining to 
the families residing in the various counties. The 
books had been carefully typed and placed on the 
shelves of the state library at Nashville. The librar- 
ian has been generous in permitting our Church 
microfilming teams to copy the contents, and all 
this information is available to searchers in the Gen- 
ealogical Library at Salt Lake City. These sources 
increased our knowledge. 

Personal contact with our relatives in Tennessee 
seemed to be our next step. The question was, to 
whom should we write? Were there descendants of 
the families on record who could help us further? 
Mother opened her battered old trousseau trunk, 
hoping an old letter she had been meaning to answer 
for fifty years was still there. She found it. It 
was dated June 11, 1911. 

Miss Ida Young 
My Dear Cousin: 

I have just found a letter you wrote me several years 
ago, dated April 14, 1897. I have wanted to get in communi- 
cation with some of my Utah cousins for some time, but it 
seemed that I had lost all trace of you all. My sister used 
to correspond with cousin Anna Young; but since she, my 
sister Mae, married and moved away I could never find 
cousin's address anymore. I don't know just how old or 
what size you are, but you said you were in the seventh 
grade of school. That was about fourteen years ago so I 
suppose you are about my age. 

You may have changed your name long before now, 
but hope you will get my letter and let me hear from you 
all. My name is Betsy Ann after Aunt Betsy Ann Nichols. 
We have lived in Missouri fifteen years. I am a stenographer 
and bookkeeper for a seed house. 

Your Cousin, 

Betty e Jared 

209 W. Commercial St. 

Springfield, Missouri. 

On July 20, 1950, I wrote to this Miss Bettye 
Jared, at the address given. 

Dear Miss Jared, 

I do hope you get this letter. My mother, Ida Young 
McAllister, gave me a letter you sent to her in 1911, when I 
was one year old. I am the fifth of her twelve children. I 
am married and have two sons. One is on a mission in 
North Carolina for our church. He is to come home late 
in September, and I hope to go down and come back 
with him. On the way I would like to look up some of our 
relatives in Tennessee and visit the old Jared Home where 
my great grandmother, Rhoda Byrne Jared Young was 
born. I recently read a history of Putnam County [Ten- 
nessee'], and it leads me to believe there may still be a 
number of my Jared and Young kin living there. I should 
like to become acquainted with them. 

I am sending this letter hoping it will find you, and 
maybe you will be my guide as to whom and where I should 
visit. 



This was her reply 10 days later. 

Hocomo, Missouri 
August 1, 1950 
Dear Eleanor, 

Sure I got your letter. Came to me almost as quick as 
if I'd been Miss Bettye Jared. You see, my brothers are 
still in business in Springfield on Commercial St. and the 
only Jareds there, so they knew that the letter was for me, 
and forwarded it right on. Sure was glad to hear from 
some of my Utah kin. . . . 

You certainly will find lots of kin folks in Tennessee, 
nearly everyone around there is kin. You will find some 
of Aunty Nichols' grandchildren on the old Jared place. 
At Cookeville, the county seat of Putnam, you will find 
lots of cousins. Call for Ellen Jared there, and she can 
give you information. 

There followed a long list of names, addresses, 
and connections. 

The trip did not materialize that fall, but letters 
kept coming from everywhere. On Nov. 7, 1950, 
one came from Frank A. Robinette of Amarillo, 
Texas. 

Last August I was visiting in Missouri, and a cousin 
showed me a letter you had written to a kinswoman, Bettye 
Jared, of Springfield, Missouri. 

In 1944, I was in Tennessee visiting; and we drove 
into the old region from which our grandma came to Mis- 
souri in the 1840's. Our distant cousin, Mrs. Pearl Jared 
High, accompanied us on a tour of the old people and 
places; and we met an old Jared relation said she remem- 
bered her well. She also spoke of the Jared girl going to 
Utah long, long ago, and marrying a man by the name of 
Young, of the LDS Church. Said she paid them a visit 
once long ago. 

More than ten years ago, with the assistance of Mrs. 
High, I located the holder of the old Capt. William Jared 
family Bible and had photos made of its records. I enclose 
a set for you. . . . 

Here was a copy of my third great- grandmother's 
and great-grandfather's Bible, giving births, mar- 
riages, and deaths of all his children and grandchil- 
dren. He said his parents were John Jared and 
Hannah Whitacre. 

The correspondence continued. It went through 
DAR cousins; Pearl High of Cookeville, Tennessee; 
and Grace Jared of Olney, Illinois; and skipped 
down to Little Rock, Arkansas, to a most helpful 
cousin, retired Judge John Jarrett. He discovered 
the account book our John Jared used in his wagon- 
making business. It was found in the attic of his 
old grandaunt in Kentucky. John had recorded his 
ancestors and descendants in the back of the old 
day book. He gave the record of his marriage to 
Hannah Whitacre and their children's names and 
dates. Hannah's death date was recorded and John's 
marriage to Rachel Palmer, together with the names 
and dates of their children. The record matched 
our information perfectly. John had recorded the 
names and dates of his parents, which enabled us to 
trace the line back to Jamestown, Virginia. 

In 1963 we published a book showing 11,000 
descendants of old John Jared. His descendants 
were among the first settlers of middle Tennessee. 



Library File Reference: Genealogy. 



MARCH 1964 



103 



WHEREFORE DO YE 
TEMPT THE LORD? 

by Ellis T. Rasmussen 

The tragic tale of the wandering of the children of Israel for 40 
years in the wilderness between Egypt and Canaan in the days of 
Moses — a journey that should have been completed in a month — 
seems to have been preserved for us to illustrate the scripture: 
". . . Thou shalt not tempt the Lord thy God." — Matthew 5:7. 



IT is wicked to "tempt the Lord." It must be under- 
stood, of course, that when the Bible accounts 
speak of tempting the Lord, as ancient Israel did, 
or tempting Jesus, as the Scribes and Pharisees did, 
the basic meaning of the Biblical word "tempt" is 
"to try, test, or prove." Man is "tempted" when 
he is attracted by some enticing evil, and his resist- 
ance is thereby tried or tested. But as James has 
said, God cannot be tempted with evil. 1 

Actually, God's children provoke Him rather 
than entice Him when they "tempt" Him! It can 
only be done by people who have known something 
about Him and have experienced His power and 
blessings in past occasions but still, upon the rise 
of some new challenge, suddenly lose confidence in 
Him. It is indeed dangerous to behave so, for He 
has said: "And in nothing doth man offend God, or 
against none is his wrath kindled, save those who 
confess not his hand in all things, and obey not his 
commandments." (Doctrine and Covenants 59:21.) 
Perhaps it is too unsophisticated to say that such 
behavior is "dangerous," for it is well known that 
the Lord is merciful, kind, slow to anger, and most 
generous and forgiving, as the Law, the Prophets, 
and the Gospels all attest. Yet, on the other hand, 
His mercy cannot overthrow His justice. (See Na- 
hum 1:3; Jeremiah 9:24; Isaiah 1:10-20; Doctrine 
and Covenants 19:15-20; Alma 42:1-25.) The tragic 
tale of the wandering of the children of Israel for 
40 years in the wilderness between Egypt and Ca- 
naan — a journey that should have been completed 
in a month — in the days of Moses seems to have 
been preserved for us to illustrate the point. 

A Nation Favored by the Lord 

The Israelites should have had confidence in the 
Lord — or so it seems to us as we look back upon 
their experiences with Him. From the time Moses 



(For Course 8, lesson of May 17, "A Nation in God's Hands"; and 
for Course 28, lessons of April 12, 19, 26, "Faith," "Faith and Works," 
and "Repentance.") 

T-Tempt is used in the basic sense of try, test, prove in Luke 10:25; 
Matthew 16:1; Mark 8:11; Luke 11:16; John 8:6, not in the sense of 
entice to evil in James 1:13. In the Old Testament, compare the usage 
of the word in Genesis 22:1; Deuteronomy 6:16; or Malachi 3:15. 



began to persuade Pharaoh that he would have to 
acknowledge the authority of the Lord and heed 
His request to let Israel go, until the time when 
they were ready to depart from Sinai on the rela- 
tively short journey to the south approach to Ca- 
naan, they had experienced numerous evidences of 
God's power and good will towards them. Much had 
been given them and much was then expected of 
them. 

In fulfillment of the Lord's promises to their 
forefathers, they had been allowed to dwell in Egypt 
until they had become a "great nation" of many 
souls. Since the conditions in Canaan had become 
such that the people dwelling there were no longer 
worthy of divine preservation in the land (See Gen- 
esis 15:13-16; and 1 Nephi 17:33-35), the time had 
arrived for the Lord to bring Israel into their "prom- 
ised land." 

Many Evidences of God's Goodness 

By the time the ten plagues were finished in 
Egypt — which were in effect ten demonstrations of 
the Lord's power over all things, creatures, and 
phenomena of nature — all Israel, Egypt, and Egypt's 
Pharaoh should have known that Deity could and 
would do whatever He promised or warned He would 
do. (See Exodus 5-12.) Israel was given the ritual 
of the Passover that they might think annually ever 
after on the power that had made and preserved 
them as a nation. 

They experienced, above and beyond the lessons 
they should have learned in Egypt, a miraculous 
crossing of the Red Sea. They received water twice 
and food regularly by the hand of Providence. They 
were aided in battle when attacked. And while en- 
camped at Sinai they were given the greatest mass 
revelation ever vouchsafed any nation, for the spe- 
cific purpose that they might become "a peculiar 
treasure, ... a kingdom of priests, and an holy na- 
tion." (Exodus 19:5, 6.) 

All they had seen should have taught them to 



104 



THE INSTRUCTOR 



trust in God, to believe that he would accomplish 
for them all the things He had promised through 
Moses — as indeed it should also teach us. They knew 
by experience that He existed, that He had power, 
and that He could and would help them when they 
merited help. Sometimes, though faith is superior 
to knowledge, knowledge of God may be present and 
faith in Him still be lacking. Faith, it appears, is 
the equivalent of confidence, and in spite of all their 
witnesses they lacked confidence in the Lord! 

"Fear Ye Not" 

Ten times they "tempted" Him during the first 
14 months of freedom, from the time they were 
poised to leave Egypt until the time they were en- 
camped at the southern border of Canaan. After 
all they had seen in Egypt, they provoked Him ten 
times by saying, acting, or implying that they did 
not trust Him, His purposes, nor His promises. 

At the Red Sea, when they feared they were 
trapped by Pharaoh, they sarcastically questioned 
Moses, ". . . Because there were no graves in Egypt, 
hast thou taken us away to die in the wilder- 
ness? ..." But Moses reassured them, saying, 
". . . Fear ye not, stand still, and see the salvation 
of the Lord which he will show to you today. ..." 
(Exodus 14:11, 13.) They were enabled to cross on 
dry ground. 

But they had hardly sung their last note of 
praise to Him for that miracle, when they became 
thirsty travelling through the gravelly, rocky desert 
in the wilderness of Shur. That they would need 
water is understandable; the terrain is like that of 
western Utah and eastern Nevada. But they did 
not ask nor pray; they murmured against Moses 
and the Lord again! Moses turned to the Lord for 
help, and water was provided on one occasion and 
made potable on another. 

While encamped at the pleasant oasis of Elim, 
with its many springs and palm trees, the Lord gave 
them a promise that if they would learn to have 
faith and keep His commandments, they need fear 
no suffering. None of the things they had seen so 
dramatically in Egypt would ever come upon them! 
But within another month, encamped in the desert 
of Sinai, they were murmuring again. They were 
hungry this time and said, ". . . Would to God we 
had died by the hand of the Lord in the land of 
Egypt, when we sat by the flesh pots and when we 
did eat bread to the full; for ye have brought us 
forth into this wilderness, to kill this whole as- 
sembly with hunger!" (Exodus 16:3.) Moses chided 
them and tried again to teach them. In spite of it 
all, the Lord would provide food from heaven, and 
meat aplenty. He did, and they ate until they 
sickened; and some even died! 



So it went. Again and again they would have 
chosen slavery with sustenance over the opportunity 
to take freedom on faith. Their spirit at each new 
crisis was characterized by their doubting words 
at Massah and Meribah: ". . . Is the Lord among 
us, or not?" (Exodus 17:7.) 

The greatest testimony of all should have come 
at Sinai, where the Lord offered to come down in 
the sight of all the people, that they might see and 
hear when He spoke with Moses and learn to be 
forever believing and not faithless. (See Exodus 19: 
7-9.) But in spite of all preparations and regardless 
of the grand challenge that they were to be a "king- 
dom of priests and an holy nation," they were un- 
equal to the occasion and "removed and stood afar 
off" when the Lord spoke to them; they "hardened 
their hearts and could not endure his presence"; and 
He was not able to let them "enter into his rest." 
(See Exodus 19:24, 25; 20:18, 19; and the Doctrine 
and Covenants 84:24.) 

Though it is not generally realized, they had 
heard His voice speaking the great code we call the 
Ten Commandments, (See Exodus 20:22; Deute- 
ronomy 4:10-12, 33; 5:24; 9:10); and they were so 
impressed that they promised to abide by them al- 
ways. Even so, while Moses tarried on the mount 
to receive the Commandments on tablets of stone, 
they broke that promise and disobeyed the first two 
of those Commandments! (See Exodus 24:1-8; 32: 
15,21; 34:18-26.) 

Worship Facilities Constructed 

More demonstrations and stringent teaching 
were given as to how they should conduct them- 
selves. Worship facilities were constructed, and for 
once they did more than required of them in con- 
tributing their gold and jewels to beautify the port- 
able Temple, or Tabernacle, and the Ark of the 
Covenant. (Exodus 36:5-8. In Exodus 40 the dedi- 
cation experience is told.) 

Then they were organized and arranged for 
marching, for camping, and for judging. An orderly 
hierarchy was set up to aid in settling disputes. The 
Tabernacle was dedicated and accepted by the Lord. 
The tribe of Levi was called to serve as priests, in 
place of the firstborn males of all families of all 
tribes, to do the teaching of the Law, offer the sacri- 
fices, and care for the Tabernacle and Ark. 2 It al- 
most appears that they were at last converted and 
ready to go, and the trek was begun to the promised 
land. Three encampments later they were south of 
Canaan, at Kadesh, ready to send scouts in to look 
(Concluded on page 108.) 



2 See Exodus 18 about the judges; Numbers 1 and 2 about prepara- 
tions to move camp; Numbers 3:5-27 about the Levitical Priesthood; 
and Leviticus, "handbook" about priesthood duties. 



MARCH 1964 



105 



What Do I Do If My Child 

Seems Indifferent 

to the Gospel? 




THEY were both devoted members of the Church. 
They had held many positions of responsibility 
both in the Church and in the community. In each 
instance, they had carried out their responsibilities 
with intelligence, energy, and success. They were 
highly respected. Within the course of ten years 
seven children had been born to them. Five of 
these children were already married and in each 
case had been married in the temple. All of these 
five were now active in the Church and had achieved 
positions of respect among their fellow human beings. 

"The reason we have come to see you," said the 
father, "is because of our sixth child. He is now 14 
years old, and in his earlier years he was active in 
various Church organizations. As I look back on it, 
I think perhaps he went because we placed some 
pressure on him to go; nevertheless, he went. 

"We tried to set the best example we could for 
him; and we did not say to him, 'Go to Church/ 
but rather, 'Come with us to Church.' When the 
boy was 12, however, we began to notice that he 
found excuses to stay away from this or that meet- 
ing or activity. It was then that we became really 
concerned. In the past two years this tendency to 
remain away has increased. 



(For Course 24, lessons of June 7 and 28, "Understand Your 
Child's Behavior" and "Learning Processes that Affect Behavior"; 
and of general interest to parents.) 



"I guess I just don't feel the same as you do about the 
Church. I like to go once in a while especially when my 
friends are there; but I like to go other places just as much. 
I'll have to admit, Dad, that when you get us all around and 
force us to listen to a reading of the scriptures it sort of 
irritates me. I wish we could read something else once in 
a while in our family sessions." 



by Reed H. Bradford 



A Member of a Gang 

"We have noticed something else about him, too. 
He is very much a part of what I suppose you could 
call a gang — a group of boys with whom he spends 
a good deal of his time. Many of them are inclined 
to be inactive in the Church and only participate 
now and then. Recently my wife and I have tried 
to have some serious talks with our son about the 
whole question. The other night during one of 
these talks he said something that really hurt us 
both. 

" 'I guess I just don't feel the same as you do 
about the Church. I like to go once in a while es- 
pecially when my friends are there; but I like to 
go other places just as much. I'll have to admit, 
Dad, that when you get us all around and force us 
to listen to a reading of the scriptures, it sort of 
irritates me. I wish we could read something else 
once in a while in our family sessions.' 

"My wife and I are both beginning to sense that 
he doesn't feel the way we do about the Gospel, or 
the way his older brothers and sisters feel, or even 
the way his younger sister feels. Although she is 
only 12, she voluntarily participates in the Church 
and has recently read the Book of Mormon on her 
own. We want our son to feel the same way about 
the Gospel so that he understands it, loves it, and 
lives it. How can we accomplish this goal?" 

A Common Experience 

Many parents in the Church have had an experi- 
ence similar to this one. The answer to their ques- 
tion is not easy to give. Why did Lucifer disobey 
the Gospel? Why did Cain, who had such wonder- 
ful parents, end up killing his brother, Abel? Why 
did Laman and Lemuel often give very little devo- 
tion to the Gospel, whereas Nephi, their younger 



106 



THE INSTRUCTOR 



FORTY-SECOND IN A SERIES ON GOSPEL TEACHING IN THE HOME 



brother, constantly was striving to obey all of its 
teachings? 

What we are, as individuals, is the result of at 
least three factors: (1) Our experience in the pre- 
earth life. "Now the Lord had shown unto me, 
Abraham, the intelligences that were organized be- 
fore the world was; and among all these there were 
many of the noble and great ones; And God saw 
these souls that they were good, and he stood in 
the midst of them, and he said: These I will make 
my rulers; for he stood among those that were spir- 
its, and he saw that they were good; and he said 
unto me: Abraham, thou art one of them; thou 
wast chosen before thou wast born." (Abraham 
3:22, 23.) This indicates that Abraham was fore- 
ordained for a great mission in this life because of 
his accomplishments prior to his earthly experience. 

(2) Our biological inheritance. Some people have 
great gifts in mathematics, music, art, or other fields; 
whereas other individuals do not. Some individuals, 
even in their earliest years, seem to have a great 
sensitivity to the feelings of others; whereas many 
persons seem to be quite indifferent. 

(3) Our experience in this life with other hu- 
man beings and with groups of various kinds. The 
goals that we have, our methods of reacting to oth- 
ers, the kinds of treatment given us by our parents 
and other brothers and sisters in the early years of 
life, and the peer groups to which we have belonged 
all affect us as individuals. All these factors and 
many others help to form the kind of person we 
become. 

Helpful Hints for Gospel Living 

The following things might be helpful to anyone 
who wishes to help his child enjoy and live the Gos- 
pel of Jesus Christ. First, we should solicit the aid 
of our Heavenly Father. In this connection, we 
could take an example from Alma the elder. He 
walked uprightly before the Lord and was a great 
pillar of strength in the Church. But his son pre- 
sented a problem. ". . . One of the sons of Alma was 
numbered among them [the unbelievers], he being 
called Alma, after his father; nevertheless, he be- 
came a very wicked and an idolatrous man. ..." 
(Mosiah 27:8.) After many years an angel appeared 
to the younger Alma, and among the things which 
he said to him were, ". . . Behold, the Lord hath 
heard . . . the prayers of his servant, Alma, who is 
thy father; for he has prayed with much faith con- 
cerning thee that thou mightest be brought to the 
knowledge of the truth; therefore, for this purpose 
have I come to convince thee of the power and au- 



thority of God, that the prayers of his servants 
might be answered according to their faith. "(Mosiah 
27:14.) 

Second, we should realize that no ore can force 
an understanding of the Gospel onto another. The 
individual must arrive at it by himself. If we at- 
tempt to force it, we often achieve the opposite of 
our intentions: rejection by the individual 'because 
he objects to being forced. 

Third, one of the best ways for us to approach 
another person is to say with both words and actions, 
"I have experienced a great joy in living these prin- 
ciples. Because I love you, I want you to experi- 
ence the same joy; but, of course, you have your 
own free agency. It is your life and you must live 
it in the way you see fit." 

Participation Teaches Principles 

Fourth, a child can best understand a principle 
if he is involved in experiences which demonstrate 
that principle. The writer once heard a 17-year-old 
boy say that he had listened to many discussions on 
the subject of love, but he really came to under- 
stand what love meant one Christmas when he and 
several of his friends sang Christmas hymns to some 
(Concluded on following page.) 



SUGGESTED AGENDA FOR HOME EVENING 

Hymn. 

Prayer. 

Discussion: 

Members of the family might indicate some things 
that have impressed them in various Church activi- 
ties during the week. 

Perhaps the father or mother or some other adult 
member of the family could emphasize the point 
that the Gospel is designed to help each individual 
to experience lasting joy and to obtain salvation 
and exaltation in the celestial kingdom of our 
Heavenly Father. 

He could also emphasize the kinds of things one 
will take with him as he leaves this earth, such as 
knowledge, wisdom, his family ties, the priesthood, 
things that can be his throughout eternity. 

Various points discussed in the lesson could be 
discussed one by one. Perhaps each member of the 
family might be given one or more of these to dis- 
cuss, assuming the individual is old enough. 

Discuss the following questions: 

1. What kind of feelings do we have when some- 
one forces us to do something against our will? 

2. What kind of feelings do we have when we 
know that someone suggests we do something 
because he feels it would bring us great joy? 

3. How do we feel when someone who loves us 
asks us to do something? 

Perhaps the family would like to sing songs at 
this point. 

Closing prayer. 



MARCH 1964 



107 



WHAT DO I DO IF MY CHILD SEEMS INDIFFERENT TO THE GOSPEL? (Concluded from preceding page.) 



people in his ward who were old, lonely, and in some 
cases, ill. Some of these people, with tears stream- 
ing down their faces, thanked him and his asso- 
ciates from the bottom of their hearts for this act 
of kindness. Undoubtedly the previous discussions 
had been useful, but this greater involvement in 
living the principle had deepened its meaning. It 
was the Saviour who said: "If any man will do his 
will, he shall know of the doctrine, whether it be of 
God, or whether I speak of myself." (John 7:17.) 

Fifth, as parents, we sometimes unconsciously 
compare one child with another and give a child the 
impression that he should live up to the reputation 
of his brother or sister. The child, not fully appre- 
ciating the Gospel, may resent this pressure; and this 
resentment may prevent him from understanding it. 

Sixth, it may be that the experiences a child is 
having in the organizations of the Church are not 
productive. Sometimes a well-meaning but inade- 
quate teacher can make attendance an unpleasant 
experience. This is certainly a sensitive problem, 
which must be handled with great tact and wisdom 
by the parents, but it is one we must be willing to 
face. 



Seventh, as parents we must have patience with 
a child who seems indifferent to the Gospel. As he 
grows and matures, he may come to see things dif- 
ferently. Some children who are quite inactive in 
the Church during their teen years later gain a new 
perspective and become stalwarts in the Gospel. 
Sometimes a child's knowledge that his parents 
have faith in him, love him, and set a good example 
for him become the motivating factors in changing 
his behavior. Consider the statement of Enos: 
". . . I, Enos, knowing my father was a just man — 
for he taught me ... in the nurture and admonition 
of the Lord . . . and the words which I had often 
heard my father speak concerning eternal life, and 
the joy of the saints, sunk deep into my heart. And 
my soul hungered; and I kneeled down before my 
Maker, and I cried unto him in mighty prayer and 
supplication for mine own soul. . . ." (Enos 1, 3, 4.) 
His prayers were answered, and he accomplished 
much righteousness. 

In a similar way, each parent may be a mighty 
force in helping his child understand and live the 
Gospel. 

Library File Reference: Family Life. 



WHEREFORE DO YE TEMPT THE LORD? (Concluded from page 105.) 



over the land. Only a minor complaint about the 
monotony of manna for every meal had marred their 
relationship with their leaders en route. (It must be 
noted also that Aaron and Miriam rebelled for a 
time, but were duly corrected.) 

Then the twelve scouts or "spies" were sent out, 
and they returned in six weeks from a long trip to 
the northern valley between the Lebanon and Anti- 
Lebanon ranges, bringing glowing reports of the 
land and its productiveness. But the land was in- 
habited, and the people looked strong; some of them 
looked like giants to the scouts, and ten of the 
twelve were so frightened that their report shocked 
the people out of all confidence again. They even 
accused God of bringing them there to die and their 
wives and children to be made slaves of the Canaan- 
ites! (Numbers 14:1-5.) The two scouts, Joshua 
and Caleb, tried to stay the mutiny, saying, "Only 
rebel not ye against the Lord ... the Lord is with 
us; fear them not." (Numbers 14:9.) It was to no 
avail; the people even planned to organize and return 
to Egypt — to the fleshpots and the onions and leeks 
and garlics and melons and cucumbers they had 
enjoyed there! It was the tenth provocation and 



indeed the worst of all. Justice and practical needs 
demanded alleviation of the situation; they would 
not trust God, and He could not trust them. (See 
Numbers 14.) 

The sentence was pronounced. The old genera- 
tion could not become God's witnesses to bear His 
name in the promised land; they could not be a king- 
dom of priests and an holy nation. They were sen- 
tenced to walk the weary desert wastes, to camp 
here and there, and to wait until death overtook 
the faithless. Courage and dependability could be 
engendered in the young. There were more re- 
bellions and plagues; once the mighty Moses slipped 
in his confidence and obedience — and he was made 
an example unto all, and to us. (See Numbers 20:8- 
12.) Whenever they suffered the consequences of 
their rebellions, means of salvation were provided; 
but only the faithful accepted of it and were saved. 

And so it is said: "Thou shalt not tempt the 
Lord thy God." Trust Him and believe Him and 
believe in Him; He will not fail. It is abundantly 
attested to be so, in life, as in the scriptures. 3 



3 For example, Hebrews 3:8, 15, 16; I Corinthians 10:9; Jeremiah 
7:19; Exodus 23:21; and as a review of the whole principal in action, 
Psalms 78. 
Library File Reference: Israelites — History — Exodus. 



108 



THE INSTRUCTOR 




Z£> **t*#ly /? t/*t+td^4 






Christ Taken Captive 



by F. Donald Isbell* 



THE STORY 



In this painting the hands of the Lord are bound. 

As we behold Him in the midst of His captors, He 
turns and looks back significantly at the young man in 
the robe with a black garment visible underneath. The 
young man, a former apostle of Jesus, walks with an 
expression of anger, bitterness, and terrible confusion. 
He carries a small bag of money, but will shortly throw 
this at the feet of those who gave it to him. Then he 
will kill himself. 

In the right foreground are two civilian authorities, 
one of whom appears vain and self-righteous. They are 
probably two of all the scribes, captains, chief priests, 
and elders of the people who have had their part with 
Judas Iscariot in this matter of betraying Jesus. (See 
Luke 22:1-6.) The soldier gripping the cord binding 
Jesus' hands reveals the momentary glee of the ugly 
powers of Satan in seeming victory. The fearful person 
in the right background might be John, who is the 
youngest of the Twelve. All the faithful disciples are 
dispersed in this moment, and John later records Jesus' 
provision of this as a fulfillment of prophecy. (John 
18:7-9.) In the left background we see the oldest dis- 
ciple, Simon Peter himself, white-bearded, gripping a 
sword in his hand. Someone with a strong arm means 
to detain him, but Peter has already made his intended 
effort: "... a poorly aimed stroke at the head of one of 
the nearest of the crowd, whose ear was severed by the 
blade." 1 Jesus healed the soldier who lost his ear. 
Peter's courage, however, will soon falter; and he will 
be sorrowful with the evidences of his weakness. (Luke 
22:54-62; and John 13:37, 38.) 

We see the torch of one of the soldiers. There were 
lanterns and other torches brought to light the way of 
the party as they entered Gethsemane under the 
"power of darkness." A faint glimmer of gray dawn 
seems to touch the countryside as the company now 
leaves the garden. 

How and when did this painful drama begin? 

Some of the disciples might presently wonder if the 
beginning of it was on the day of the feast of urt' 
leavened bread, when they asked Jesus, "Where wilt 
thou that we prepare for thee to eat the passover?" 
(Matthew 26:17.) The Twelve ate the passover — their 
last supper with the Lord. One disciple left the group 
and went into the night to do evil. Jesus took the re- 
maining eleven to Gethsemane — the garden where 
they had been on previous occasions. Finally, with 
Peter, James, and John, He went to a more secluded 
place within. He told them He felt "exceeding sorrow- 
ful, even unto death," and charged them to wait for 
Him and watch. In those moments He was beginning 
the Atonement for the sins of men. "And he went a 
little further, and fell on his face, and prayed, saying, 
O my Father, if it be possible, let this cup pass from 
me: nevertheless not as I will, but as thou wilt." (Mat- 
thew; 26: 39.) He then returned to His disciples and 



found them asleep. After speaking to Peter, He went 
and prayed a second time. "And there appeared an 
angel unto him from heaven, strengthening him." 
(Luke 22:43.) He came again to the disciples, but the 
disciples were asleep again. He then went and prayed 
the third time, saying the same words. 

Jesus was paying for the sins of all men who would 
repent. The price of His payment was spiritual, mental, 
and physical pain and anguish so unbearable for or- 
dinary man that we cannot imagine that extreme. He 
bled great drops of blood from every pore. 2 He had to 
pray for strength from His Father against the tempta- 
tion not to drink that bitter cup. In drinking of it He 
was suffering inconceivably to repair laws broken by 
sin. With His own suffering, He was actually saving all 
men who would repent of their sins from having to pay 
the price of having committed sin. All repentant men, 
would, therefore, be able to return to their Heavenly 
home from whence all men come. 

When He returned after praying for strength the 
third time, it was to submit — to let himself be taken 
captive by the company that Judas Iscariot brought to 
the garden. 

The worst had passed. 3 Still, He had not drunk the 
dregs 4 of His bitter cup. He would finish that within 
the day. 

Eventually he allowed himself to be nailed to the 
cross and crucified, in order to save men from the 
grip of death itself. 5 

"Then took they the body of Jesus, and wound it in 
linen clothes with the spices, as the manner of the Jews 
is to bury. Now in the place where he was crucified 
there was a garden; and in the garden a new sepluchre, 
wherein was never man yet laid. There laid they Jesus 
therefore. . . ." (John 19:40-42.) His body remained 
on earth, lifeless. It was as though spring, summer, and 
fall had passed, and only the winter of cold and naked 
trees remained. Perhaps, somewhat, this feeling comes 
with the death of every man. 

President David O. McKay has written: "Like the 
stillness of death, Old Winter has held in his grasp all 
vegetable life, but as spring approaches, the tender, life- 
giving power of heat and light compel him to relinquish 
his grip, and what seemed to have been dead, gradually 
awakens to a newness of life, revivified, refreshed, in- 
vigorated after a peaceful sleep." 6 

Jesus died on Friday. Saturday passed. Sunday 
would be the first day of a new week. His body lay in 
the tomb Friday, through the night, throughout all of 
Saturday. 7 The body lay in the "stillness of death." 



(For Easter lessons.) 

1 James E. Talmage, Jesus the Christ, 1957 edition; Deseret Book Com- 
pany, Salt Lake City, Utah; page 616. 



2 James E. Talmage, Jesus the Christ; page 612 (see footnote d); and 
pages 613 and 614. 

3 Joseph Fielding Smith and Bruce R. McConkie (compiler); Doctrines of 
Salvation, Volume I; 1954 edition; Bookcraft, Salt Lake City, Utah; page 130. 

4 James E. Talmage, Jesus the Christ, page 612. 

5 James E. Talmage, Jesus the Christ, page 418; and 2 Nephi 9:8, 9, 18. 

6 David O. McKay, Gospel Ideals, 1957 edition; Deseret News Press, Salt 
Lake City, Utah; page 64. 

7 James E. Talmage, Jesus the Christ; page 697 (see note 1). 

* Brother F. Donald Isbell is working on a bachelor's degree at the Uni- 
versity of Utah. He was born and reared in Richfield, Utah, and has 
completed a mission for the Church in the Northern Mexican Mission. He 
presently lives in Salt Lake City with his wife, Maria Isabel Gonzalez, and 
their four children. 







i i % 







~ 






/ 



/i 



/. 






*# 



Christ Taken Captive 

THE STORY (Concluded) 

Who among men was to say that death would ever be 
challenged? 

The first day of the week cometh Mary Magdalene 
early, when it was yet dark, unto the sepulchre, and 
seeth the stone taken away from the sepulchre. 

Then she runneth, and cometh to Simon Peter, and 
to the other disciple, whom Jesus loved, and saith unto 
them, They have taken away the Lord out of the 
sepulchre, and we know not where they have laid 
him. . . . 

Then the disciples went away again unto their own 
home. 

But Mary stood without at the sepulchre weeping; 
and as she wept, she stooped down, and looked into 
the sepulchre, 

And seeth two angels in white sitting, the one at the 
head, and the other at the feet, where the body of Jesus 
had lain. 

And they say unto her, Woman, why weepest thou? 
She saith unto them, Because they have taken away 
my Lord, and J know not where they have laid him. 

And when she had thus said, she turned herself 
back, and saw Jesus standing, and knew not that it 
was Jesus. 

Jesus saith unto her, Woman, why weepest thou? 
whom seekest thou? She, supposing him to be the 
gardener, saith unto him, Sir, if thou have born him 
hence, tell me where thou hast laid him, and I will 
take him away. 

Jesus saith unto her, Mary. She turned herself, and 
saith unto him, Rabboni; which is to say, Master. 

Jesus saith unto her, Touch me not; for I am not yet 
ascended to my Father: but go to my brethren, and say 
unto them, 1 ascend unto my Father, and your Father; 
and to my God, and your God. (John 20:1-2, 10-17.) 

"Mary." This was probably the first word spoken 
by a resurrected being to a mortal of the earth. It voiced 
the recognition of personal acquaintance, carrying a 
meaning so great in its simplicity and yet so far-reaching 
that Mary Magdalene might only have felt what it 
meant to her. Although that was enough, she might 
not have understood the meaning — nor faintly imag- 
ined a significance involving billions of lives. Jesus had 
died as surely as any man. Now He had come back. He 
there spoke to her in a way she had known and per- 
haps cherished. The deep sorrow she had felt because 
of His death was suddenly changed into joy as she 
heard His familiar voice and recognized Him as the 
Master she loved. 

In Mary Magdalene's own lifetime, the Apostle 
Paul wrote: "But now is Christ risen from the dead. . . . 
For since by man came death, by man came also the 
resurrection of the dead. For as in Adam all die, even 
so in Christ shall all be made alive." (I Corinthians 
15:20-22.) 

"The Lamb of God hath brought to pass the resur- 
rection, so that all shall rise from the dead," wrote 
the Prophet Joseph Smith a few weeks before he was 
killed. 8 

God has given the life to everything that lives. Life 
is one of His gifts. Everything born into this mortality 
is come into a vesture of elements. The elements 



crumble into dust because they are mortal, but only 
the mortality passes away. Resurrection is also one of 
the gifts of God; and the spirit of man and of every 
creature that dies is restored to those elements for all 
eternity in the resurrection. No more corruption follows. 
There is no more death. (I Corinthians 15:50-55.) 

The celebration of Easter is one of the most univer- 
sal events of the Christian world. Although many 
thoughts go with spring, true Christians everywhere 
reflect somewhat on the original meaning of Easter as 
had by the early Christians nearly 2,000 years ago: 
Remembrance of the death and resurrection of Christ. 

On the matter of Easter are these appropriate words 
by President McKay: 

To sincere believers in Christianity, to all who 
accept Christ as their Saviour, His resurrection is not 
a symbolism, but a reality- 

As Christ lived after death, so shall all men, each 
taking his place in the next world for which he has 
best fitted himself. 

With this assurance, obedience to eternal law 
should be a joy, not a burden, for compliance with the 
principles of the Gospel brings happiness and peace. 

To this truth, may each recurring Easter morning 
give new emphasis and fill our souls with divine assur* 
ance that Christ is truly risen and through Him man's 
immortality assured. 

May the day soon dawn upon the world when 
reliance upon brute force and belief in the false ideal 
that "might makes right" will be supplanted by the 
higher ideals that radiate the charitable, peace-loving 
spirit of the risen Lord! 9 

THE PICTURE 

Christ Taken Captive was painted by Heinrich Hof- 
mann, a German painter who lived from 1824 to 1911. 
"His best known works are scenes from the life of 
Christ. . . , seen in countless European and American 
homes." 10 

Some of his works known best are: Christ and the 
Rich Young Ruler, Christ in Gethsemane, Christ in the 
Temple, The Boy Christ, Sermon on the Mount, and 
Christ at Thirty-three. 

Hofmann's use of colors was wide and various. The 
colors of some of his paintings are opaque and deeply 
saturated, while the colors of others of his works are 
somewhat brilliant. In Christ Taken Captive we see 
colors of more brilliance than saturation. 

As a small child, this writer was impressed as much 
by the paintings of Hofmann as by any other works in 
connection with the Gospel. These impressions came 
mainly during Sunday School and Primary as the writer 
gazed on reproductions of the above-mentioned religious 
scenes. He felt the purity, power, humility, and grace 
in the character of Christ thus portrayed. He looked 
with awe and wondered, even though he could not 
understand. 

As in Christ Taken Captive, the characters them- 
selves reveal the painter's sincerity of purpose. His 
quality of inspiring truly humble feelings of reflection 
and admiration for the Saviour and His influence is in 
itself a quality of greatness. 



8 Teachings of the Prophet Joseph Smith, selected by Joseph Fielding 
Smith; Deseret News Press, Salt Lake City, Utah, 1938; page 367. 



9 David O. McKay, Gospel Ideals, pages 64, 65. 
10 New Century Cyclopedia of Names, Volume II, Public Library of 
Salt Lake, Salt Lake City, Utah; page 2029. 

LIBRARY FILE REFERENCE: Jesus Christ — Gethsemane and Arrest. 



A Flannelboard Story by Marie F. Felt 



God Blesses Joseph in Egypt 



In the great land of Egypt where Joseph had 
been brought by the Ishmaelites, everything and 
everybody was strange. The only friend Joseph had 
was our Heavenly Father; but Joseph was very 
grateful. He knew that our Heavenly Father would 
hear his prayers and watch over him. 

The reason that the Ishmaelites had brought Jo- 
seph to Egypt was that they might sell him for a 
slave; and, because he had such a fine, strong body 
and such an intelligent look on his face, Potiphar, 
captain of the guard, bought him. 

In Potiphar's household Joseph became a trusted 
and admired servant. He did his work well. He 
remembered to pray to God each day and to ask 
for His care and blessings. 

All would have gone well and Joseph would 
probably have stayed there for a long time if it 
had not been for Potiphar's wife. She did not like 
Joseph. She wanted him to do things that were 
wrong, but he would not listen to her. This made 
her very angry, so she told her husband an untruth 
about Joseph. Potiphar believed his wife. He be- 
came very angry with Joseph and had him put into 
prison. [End of Scene I.] 

Joseph had done no wrong, and both he and 
the Lord knew it. When we do right the Lord al- 
ways blesses us; and He blessed Joseph, too. The 
keeper of the prison came to like and trust Joseph 
so much that he put him in charge of all the other 
prisoners. 

Among the prisoners whom Joseph cared for were 
two from Pharaoh's court. One was the chief baker, 
and the other had been in charge of the king's wines 
and was called a butler. One morning Joseph vis- 
ited these prisoners and found them both very sad 
and unhappy. They each had had a dream and 
neither one knew what his dream meant. Joseph 
gave each of them the true interpretation. God had 
blessed Joseph so that he could tell them what was 
meant by their dreams. A short time after this, the 
butler was released to return to his job at Pharaoh's 
palace. [End of Scene II.] 

Two years later Pharaoh dreamed two dreams. 
In the first dream he saw seven fat cattle come up 
out of the river and begin to feed in a meadow. 
Then he saw seven lean cattle come and eat up the 
seven fat ones. In the second dream he saw seven 
good, full ears of corn come upon one stock. Then 
he saw seven poor, thin ears; and the seven thin 
ears ate up the seven full ears. 

(For Course 8, lesson of March 29, "Joseph in a Strange Land.") 



The Pharaoh was very much disturbed and puz- 
zled. He felt sure that those dreams must have im- 
portant meaning. He called in the wise men of his 
kingdom, but they could not help him. He was very 
unhappy and very angry with them. Then the chief 
butler remembered that while he was in prison, 
Joseph had interpreted a dream for him, so he told 
Pharaoh about it. Immediately a messenger was 
sent to the prison with an order to bring Joseph 
before the king. 

Joseph was surprised. He wondered why the king 
would want to see him; but he hurried and ". . . 
shaved himself, and changed his raiment [clothing] , 
and came in unto Pharaoh." (Genesis 41:14.) 

Pharaoh then told Joseph that he had had two 
dreams and that none of his wise men could tell him 
what they meant. Then he said, "... I have heard 
say of thee, that thou canst understand a dream 
to interpret it." (Genesis 41:15.) 

As Joseph stood before the great but troubled 
Pharaoh, he listened carefully and with great atten- 
tion as Pharaoh told him of the two dreams that he 
had had. As he listened, Joseph was blessed by the 
Lord to understand the message of those dreams. 

As soon as the king had finished, Joseph told 
him that both dreams meant the same thing. God 
was trying to tell him that for the next seven years 
the land would produce abundantly. There would 
be more food grown than the people would be able 
to use. However, after that time, in the seven years 
following these years of plenty, nothing would grow. 
There would be no food produced for the people 
during that time. It would be a time of famine. 

God had sent these dreams to Pharaoh so that 
he could prepare during the time of plenty for the 
time of famine. 

Joseph suggested that Pharaoh choose a wise 
and good man and place him in charge of the land. 
He and his helpers could then gather and store the 
food during the seven good years so that there would 
be plenty of food for the people to eat during the 
seven poor years. 

Pharaoh was very pleased with Joseph and was 
grateful for all that he had told him. Then he said 
to his servants, ". . . Can we find such a one as 
this is, a man in whom the Spirit of God is?" 
(Genesis 41:38.) 

After thinking it over, Pharaoh told Joseph that 
since God had shown Joseph all that was going to 
happen, he, Joseph, must be the best and wisest 
man for this very important job. He then placed 



MARCH 1964 



109 



his own ring on Joseph's finger. He gave him fine 
clothes. He put a gold chain about his neck. Then 
he made it known to all the people that they should 
do whatever Joseph requested. 

Joseph was 30 years old at this time. In his 
new position he had horses, chariots, and servants 
at his disposal. Pharaoh also gave him a lovely 
young lady named Asenath to be his wife. After a 
while they were blessed with two very fine sons who 
were named Manasseh and Ephraim. 
[End of Scene III.] 

During those days Joseph must have thought 
often of his dear, old father in the land of Canaan 
and of his younger brother, Benjamin, whom he 
loved so much. He must have thought also of his 
ten older brothers who had sold him to the strange 
merchants for 20 pieces of silver. 

God had indeed blessed Joseph. As he ruled in 
Egypt, Joseph was very wise and very powerful. He 
became so because he had been humble and faith- 
ful and had always remembered to ask God for 
His blessings and to obey His commandments. 

During the next seven years, Joseph was a very 
busy man. He went among the people telling them 
to plant all the corn and wheat they could. Likely he 
asked them also to dry ripened fruits and vegetables. 
While the farmers were doing these things, Joseph 
had carpenters and bricklayers build large store- 
houses to take care of the grain and food that would 
be brought there. Joseph ". . . gathered up all 
the food of the seven years, which were in the land 
of Egypt. . . '."■ (Genesis 41:48.) 
[End of Scene IV.] 

After the seven years had passed in which plenty 



Scene 1 



ORDER OF 

FLANNELBOARD 

SCENES 




of food had been grown and the people had stored 
all the extra with Joseph as requested, there 
came a time of famine. The seeds they planted 
did not grow. Hot winds blew, and no rain 
fell. There was no food, and the Egyptians became 
very hungry. They cried to Pharaoh for food, and 
he was happy that he did not have to disappoint 
them. He said, ". . . Go unto Joseph; what he 
saith to you, do." (Genesis 41:55.) Joseph then 
opened the storehouses and sold grain to the Egyp- 
tians as he and Pharaoh had planned that they 
should do. [End of Scene V.] 



Library File Reference: Joseph. 

How To Present the Flctnnelboard Story 

Characters and Props Needed For This Presentation Are: 

Joseph as a young man just arrived in Egypt, with his 

captor. (OT105.) 
Potiphar, captain of Pharaoh's guard, in the act of buying 

Joseph for his slave. (OT106.) 

Joseph talking with the baker and butler. (OT107.) 
Chief baker and butler seated, listening to Joseph. (OT108.) 
Pharaoh, as he sits on his throne, with wise men behind. 
(OT109.) 

Joseph, as ruler in Egypt. (OT110.) 

Farmers and tradesmen with sacks of grain. (OT111.) 

Hungry people coming to the storehouses. (OT112.) 

Order of Episodes: 

Scene I: 

Scenery: An outdoor scene. 

Action: Potiphar (OT106) is in the act of buying Jo- 
seph (OT105) for his slave. He appears pleased 
with his purchase. 
Scene II: 

Scenery: An interior scene at the prison. 
Action: Joseph (OT107) is talking with the baker and 
butler. (OT108.) He is interpreting their dreams. 
Scene III: 

Scenery: Pharaoh's throne room. 

Action: Pharaoh, seated on his throne, looks very 
troubled, as others sit or stand around. (OT109.) 
Joseph stands before him interpreting his dreams. 
(OT107.) 
Scene IV: 

Scenery: Outside scene. 

Action: Joseph, the ruler, (OT110) is seen talking with 
farmers and tradesmen. (OT111.) He is advising 
them in farming and building. 
Scene V: 

Scenery: An outdoor scene. The outside of a ware- 
house is seen in the background. 
Action: Joseph (OT110) and his helpers (OT111) are 
selling grain and other foods to the hungry Egyp- 
tians. (OT112.) 



Scene 2 



Scene 3 



Scene 4 



Scene 5 




110 



THE INSTRUCTOR 




*^ 




Peter's Adventure b y Romm V Ga y 



Every night when the clock struck eight 

Peter knew it was getting late. 

But always, every single day, 

He wanted to stay up and play. 

One day Peter thought of a plan, 

And when it was bedtime he actually ran 

Up the stairs and down the hall, 

Into his room — but that isn't all — 

Off came his clothes as quick as a flash, 

And into the tub he went with a splash! 

Then into his bed, but he didn't sleep long 

Before he got up (though he knew it was wrong). 

He gathered up Teto, asleep in his stall, 

And crept very quietly into the hall, 

Down the stairs and through the house 

To the big, front door, as still as a mouse. 

Peter opened the door and looked all around. 

Nothing was moving, there wasn't a sound. 

No children were playing, no autos went by. 

Peter thought of the birds and looked up at the sky- 



(For Course 1, lesson of May 31, "Who Sleeps?") 




Each bird had its head tucked under its wing, 
Which of course was the reason the birds did not sing. 
Peter went to his kitten, he rubbed her soft fur; 
But she didn't wake up, though she did purr and 

purr. 
The cows in the meadow were all fast asleep, 
And so were the horses 
And so were the sheep. 
So Peter decided that it would be wise 
To go to his sandbox and make a few pies. 
But the moon cast such shadows it wasn't much 

fun, 
And when a frog croaked, Peter started to run 
Back to the house and up to his bed. 
Teto, though sleepy, thought Peter said, 
"The birds and the animals all seem to know 
That nighttime's for resting and sleeping, and so 
Hereafter I'll hurry to bed when it's night 
And do all my playing when it is daylight." 



*Romney Gay, Peter's Adventure; copyright 1945 by Phyllis 
Britcher. Reprinted by permission of the author and Artists and 
Writers Press, Inc. 
Library File Reference: Sleep. 




MARCH 1964 



111 



SUPERINTENDENTS 




Answers to Your Questions 



May Students Select Subject Material for Talks? 

Q. May students use their own subject for 2%- 
minute talks? 

— Oakland-Berkeley Stake. 

A. Ordinarily the 2 ^-minute talk subject is the 
result of an assignment first made by the teacher 
to the student who should present a part of the les- 
son in the class period. After the student gives the 
subject in the class, it is discussed, enlarged upon, 
and further checked with the teacher. (The pro- 
cedure is outlined in chapter 8, page 50, Sunday 
School Handbook.) 

Is Enlistment Work Correlated with Home Teaching? 

Q. Is Sunday School enlistment correlated with 
the Home Teaching program? 

A. The Home Teaching Leader's Handbook 
states: "Enlistment efforts of the various church 
organizations should be channeled through the 
Home Teachers." (Page A-2.) This is further ex- 
plained in directions to the bishop, "Train all Home 
Teachers to become familiar with their handbooks 
and to know the program the same as you, as lead- 
ers, are expected to know all details of this divine 
work. Particular attention should be given to page 
A-2 of the Leader's Handbook which indicates the 
scope of the Home Teaching program in the correla- 
tion of activities of the priesthood and other Church 



organizations in relationship to the home." The 
Messenger, November 1963. 

Who Is Responsible for Sacrament Administration? 

Q. Is the superintendency responsible for the 
proper administration of the sacrament? 

A. "The administration of the sacrament is un- 
der the immediate direction of the bishopric." Sun- 
day School Handbook, page 32. When the superin- 
tendency are given the responsibility of supervising 
the sacrament, they should be familiar with the Gen- 
eral Handbook of Instructions, No. 19, page 47: 
"Whenever possible, priests should be appointed to 
administer the sacrament. Facilities should be pro- 
vided in the meetinghouse for the brethren who ad- 
minister the sacrament to wash their hands before 
they begin to break the bread. Whatever bread re- 
mains may properly be given to someone who will 
use it for food. As a mark of respect, the sacrament 
should be given first to the presiding authority who 
is sitting on the stand. 

"While the clothing and general appearance of 
those who administer the sacrament should be neat, 
clean, and conservative, it is not desirable to acquire 
such uniformity in dress and action as to give the 
appearance of formalism. White shirts and modest 
ties are always appropriate and should be encour- 
aged." 

— Superintendent Lynn S. Richards. 



Music and Life 



Music parallels life in several ways. We are 
well acquainted by experience with the ability of 
music to suggest the various moods of life, whether it 
be allegro, andante, or maestoso, meaning happy, lei- 
surely, or majestic; whether scherzando, accelle- 
rando, or ritardando, meaning playful, hurrying, or 
relaxing. 

These are the obvious moods, and we enjoy 
them according to their correspondence to our per- 
sonal mood at the time we are listening. If we are 
happy, then we enjoy happy music. Or we may 
be sad with discouragement; but, if we are eager to 
improve our mood, we may even then enjoy happy 
music because of its encouraging effect upon us. The 
very word "encouraging" means "heartening" or 
putting "heart" into us. 

A more interesting quality of music is in its 
character, and in this way music also parallels life. 
More precisely, the character of music parallels the 



quality of our culture. This phase of music is not 
always so obvious because we tend in general to en- 
joy only that music which parallels our culture. For 
example, we may not be acquainted with the great- 
est and noblest music literature; and we may there- 
fore listen to it with boredom because we do not 
understand it. Such music will sound like a foreign 
language. But we take delight in that particular 
level at which we do understand it and feel contempt 
at that which appears to be beneath our culture. 

On the one hand, the music of such composers 
as Bach, Beethoven, and Brahms is serious, noble, 
sublime, and exalting; at the other end of the spec- 
trum, music ranges down to light tunes which tickle 
the fancy, amuse, and are frivolous. Still further 
down may be music suggesting the animal level. 

We find a similar range in culture-quality in lit- 
erature, from the inspired utterances of holy proph- 
ets at the top, down through various lesser grades 



112 



THE INSTRUCTOR 



to the lower and unrewarding, and finally to the 
degrading level. 

Wise men have always counseled their fellows 
to seek that which is noble and have promised rich 
rewards in that search. 

An old anonymous saying will illustrate: "There 
is that in noble music which forbids unreality, re- 
bukes frivolity into silence, subdues ignoble passion, 

Memorized Recitations — 



soothes the heart's sorrow, and summons to the 
soul high and noble thoughts." 

Aristotle advised young Athenians similarly: 
"Let the young pursue their studies [of music] until 
they are able to feel delight in noble melodies and 
rhythms, and not merely in that common part of 
music in which every slave or child and even some 
animals find pleasure." — Alexander Schreiner. 



for May 3,1964 



These scriptures should be 
memorized by students in Courses 
8 and 14 during the months of 
March and April. They should be 
recited in unison by students in 
those classes during the Sunday 
School worship service of May 3, 
1964. The application for these 
scriptures is taken from A Uni- 
form System for Teaching Investi- 
gators. 



Course 8: 

(This verse stresses repent- 
ance.) 

"And they went out, and 
preached that men should repent." 

—Mark 6:12. 



COMING EVENTS 

March to mid- April, 1964 
Spring Instructor Campaign 



• • • 



Apr. 4, 5, 6, 1964 
Annual General Conference 



• • • 



Apr. 5, 1964 

Semi-annual 

Sunday School Conference 



• • 



May 10, 1964 
Mother's Day 



Course 14: 

(These verses may be used as 
the beginning of a discussion on 
the apostasy.) 

"And he gave some, apostles; 
and some, prophets; and some, 
evangelists; and some, pastors and 
teachers; for the perfecting of the 
saints, for the work of the min- 
istry, for the edifying of the body 
of Christ: till we all come in the 
unity of the faith, and of the 
knowledge of the Son of God, unto 
a perfect man, unto the measure 
of the stature of the fulness of 
Christ: that we henceforth be no 
more children, tossed to and fro, 
and carried about with every wind 
of doctrine, by the sleight of men, 
and cunning craftiness, whereby 
they lie in wait to deceive." 

— Ephesians 4:11-14. 



WHERE HIBISCUS BLOOM 
Our Cover 

Where the bright hibiscus 
bloom, or far away where the 
heavy scent of lilacs drifts on 
the breeze; where trade winds 
blow, or where snowdrifts 
clog the lanes, people are 
much the same — in their 
hopes, in their reactions, 
and in their need for spiritual 
truths. 

Sometimes large classes 
meet in crowded rooms, with 
other groups scheduled to 
follow. Sometimes when the 
weather is fair — as it is in 
this lovely picture somewhere 
down among the islands — 
children meet outdoors on 
the lawn in front of a humble 
chapel. 

Whatever land we live in, 
we should be learning — or 
teaching — the priceless mes- 
sage of the Gospel. 

— Kenneth S. Bennion. 



(For Course 2, lesson of April 26, 
"We Worship at Sunday School.") 
Library File Reference: Sunday Schools 
— Mormon. 



The Deseret Sunday School Union 



George R. Hill, General Suverintendent 
David Lawrence McKay, First Assistant General Superintendent; Lynn S. Richards. Second Assistant General Superintendent; 
Wallace F. Bennett, General Treasurer; Paul B. Tanner, Assistant General Treasurer; Richard E. Folland, General Secretary 

MEMBERS OF THE DESERET SUNDAY SCHOOL UNION BOARD 



George R. Hill 
David L. McKay 
Lynn S. Richards 
Wallace F. Bennett 
Richard E. Folland 
Lucy G. Sperry 
Marie F. Felt 
Gerrit de Jong, Jr. 
Earl J. Glade 
A. William Lund 
Kenneth S. Bennion 
J. Holman Waters 
H. Aldous Dixon 
Leland H. Monson 
Alexander Schreiner 
Lorna C. Alder 
A. Parley Bates 



William P. Miller 
Vernon J. LeeMaster 
Claribel W. Aldous 
Eva May Green 
Melba Glade 
Addie L. Swapp 
W. Lowell Castleton 
Henry Eyring 
Carl J. Christ ensen 
Hazel F. Young 
Florence S. Allen 
Beth Hooper 
Asahel D. Woodruff 
Frank S. Wise 
Clair W. Johnson 
Delmar H. Dickson 
Clarence Tyndall 



Wallace G. Bennett 
Addie J. Gilmore 
Camille W. Halliday 
Margaret Hopkinson 
Mima Rasband 
Edith M. Nash 
Minnie E. Anderson 
Alva H. Parry 
Bernard S. Walker 
Harold A. Dent 
Paul B. Tanner 
Catherine Bowles 
Raymond B. Holbrook 
Joseph Fielding Smith, Jr. 
Lorin F. Wheelwright 
Fred W. Schwendiman 
Lewis J. Wallace 



Clarence E. Wonnacott 
Lucy Picco 
Arthur D. Browne 
J. Roman Andrus 
Howard S. Bennion 
Herald L. Carlston 
O. Preston Robinson 
Robert F. Gwilliam 
Dale H. West 
Bertrand F. Harrison 
Willis S. Peterson 
Greldon L. Nelson 
Thomas J. Parmley 
Jane L. Hookinson 
Oliver R. Smith 
G. Robert Ruff 



Anthony I. Bentley 
Mary W. Jensen 
John S. Boyden 
Golden L. Berrett 
Marshall T. Burton 
Edith B. Bauer 
Elmer J. Hartvigsen 
Donna D. Sorensen 
Calvin C. Cook 
A. Hamer Reiser 
Edgar B. Brossard 
Robert M. Cundick 
Clarence L. Madsen 
J. Elliot Cameron 
Bertrand A. Childs 
James R. Tolman 



Richard L. Evans, Howard W. Hunter, Advisers to the General Board 



MARCH 1964 



113 



The Sermon on the Mount 
A Guide to Living and. 
Working with Others 



by D. Crawford Houston' 



To maintain favorable competitive positions in 
this highly complex, computer-controlled age, em- 
ployers are increasingly directing the attention of 
their supervisors to human-relations principles 
taught by Jesus nearly 2,000 years ago. 

Studies of comparative business costs and the 
search for more productive techniques repeatedly 
reveal that the greatest cost factor is men's time. 
Preventing time-waste, therefore, has become a 
most profitable management attainment. 

Most industrial time-waste research findings re- 
late to "misunderstanding" (mistakes as to mean- 
ings). Supervisors often do not effectively convey 
"the message" to persons for whose time they are 
accountable. They also fail many times to correctly 
interpret instructions, explanations, and directions 
that they receive. Subsequent mistakes cost for- 
tunes in time expenditure and materials wasted. 

Labor turnover, for example, is an important 
time waster. Analysis of the reasons why people 
repeatedly lose their jobs shows not, as of en antic- 
ipated, lack of technical skill nor willingness to 
work, but failure to get along with other people. 
Eighty-three to 87 percent of job-loss cases is attri- 
buted to incompatibility factors. Examination into 
"failure-to-get-along" incidents reveals repeated 
misunderstandings, finally resulting in crisis. 

This type of time-waste has become so important 
that some large company managements are investing 
in formal communications programs designed to im- 
prove their supervisors' ability to communicate 
meaningfully with others. Those who administer 
such programs constantly seek opportunities to pro- 
mote more common understanding among super- 

(For Course 10, lesson of May 17, "The Sermon on the Mount"; 
and for Course 24, lesson of May 17, "Family Government"; and of 
general interest to all parents, teachers, and supervisors.) 

* Brother D. Crawford Houston has held several governmental 
positions in California and in Utah. He has also held several posi- 
tions with private industrial firms. He has had wide teaching 
experience with the University of Utah Extension Division, Utah 
State University, and Brigham Young University. Brother Houston 
has given many hours of his time for community and civic services, 
including works with the Travelers Aid Society, United Fund, Boy 
Scouts of America, and Utah Self-Insurers Association. He received 
his B.S. degree from BYU and his M.B.A. degree from Leland Stan- 
ford University. He has also completed some post-graduate study. 
He is presently serving as Communications Director for Utah Copper 
Division of Kennecott Copper Corporation. His wife is the former 
Julia Ellen Loveless. They are parents of three children. 




114 



THE INSTRUCTOR 



Teacher Improvement Lesson for the Month of May. 



visory and production, maintenance, and clerical 
personnel. Inquiries into personal goals of people 
in the several employee groups generally reveal wide 
basic-opinion differences between foremen and em- 
ployees who are accountable to them. This table, 1 
from a study of "What Counts in a Job?" by Drs. 
William C. Menninger and Harry Levinson, shows 
supervisory failure to understand the worker's 
evaluation of his job. 

Worker Foreman 

Job Conditions: Rating: Rating: 

Appreciation for good work 1st 8th 

Feeling "in" on things 2nd 10th 

Help with personal problems 3rd 9th 

Job security 4th 2nd 

Good wages 5th 1st 

"Work that keeps you interested" 6th 5th 

Possibilities for promotion 7th 3rd 

Personal loyalty to the workers 8th 6th 

Good working conditions 9th 4th 

Tactful discipline 10th 7th 

We need not depend alone on industrial-based 
studies for examples of "supervisory" understanding 
deficiency. Parents, in supervising their own teen- 
agers, often fail to gain common understanding with 
youth about their goals. Here are the results of a 
study done with cooperation of two groups of 12- 
and 13-year-old Sunday School students. They were 
asked to recall a recent incident which they thought 
resulted in their losing friendships or the confidence 
of parents or other important persons. Then they 
were requested to answer these questions: 

"How could the incident have been avoided?" 

"What can I do now to regain the lost friendship 
or confidence?" 

There were no significant differences in the an- 
swers of girls and boys. Ninety-two percent indi- 
cated recent misunderstandings with parents, and 
89 percent thought parents did not allow sufficient 
time to listen to their explanation of goals and am- 
bitions. One said that there were only two ways to 
do anything — "the parents' way and the wrong 
way." 

When answering how to regain lost friendship or 
confidence, 74 percent of those polled expressed de- 
termination to be more patient in listening to par- 
ents, in the hope that parents would get the same 
idea from their example and take more time to con- 
sider the children's points of view. 

Parents and teachers of teen-agers, it would 



their efforts to gain a better understanding of the 
human relations principles prescribed in the Sermon 
on the Mount. Their admonitions, like those of the 
Master's Sermon, recognize that the most important 
human needs, after food and protection, are love, 
recognition, understanding, and appreciation. (See 
Matthew 5, 6, 7; Luke 6:20-46; 3 Nephi 12, 13, 14; 
and the Doctrine and Covenants 121:36-46.) 

The attributes of understanding and appreciation 
which industrial supervisors have been requested to 
develop are those fostered by self-forgetfulness and 
sincere concern for the well-being and progress of 
their associates. These same attributes Jesus would 
have his followers acquire by becoming: "poor in 
spirit," "meek," "merciful," "peacemakers"; and 
like those who "hunger and thirst after righteous- 
ness," who are "persecuted for righteousness sake," 
who are "reviled, persecuted, and charged falsely 
with all manner of evil," and who "love their ene- 



mies 



» 



Jesus also counseled his disciples to "do good to 
them which hate you," to "bless them which despite- 
fully use you," to "offer the other cheek," to "forbid 
them not to take thy coat also," to "give to every 
man that asketh and request not the return of thy 
goods," to "do to men as you would that they should 
do to you," to "give good measure pressed down and 
shaken to the center and running over," to "cast the 
beam out of thine own eye that thou mayest see 
more clearly to pull out the mote that is in thy 
brother's eye," and to "speaketh from the abundance 
of the heart." 

In general, business consultants' studies show 
that while much formal supervisory training today 
is directed toward teaching supervisors to be logical, 
lucid, and clear, appallingly little is yet done to 
help them listen more skilfully and to direct their 
messages more to the feelings of others. Develop- 
ment of empathy (sympathy for the feelings or 
spirit of a person) and sustained efforts to under- 
stand the other person's frame of reference (the sum 
total of his life's experiences to date) are univer- 
sally recommended to supervisors who would avoid 
waste of time pursuant to misunderstanding. 

Howard Whitman has related the business rec- 
ommendations of sociological consultants to the 
spirit of Jesus' Sermon on the Mount in his address, 



seem, might profitably consider results of recent so- 
ciological studies for industrial managers which in- 
dicate causes of misunderstandings and corrective 
suggestions. These investigators, almost without 
exception, recommended that supervisors increase 



^"The Importance of Job Conditions" from Human Understand- 
ing in Industry by Drs. William C. Menninger and Harry Levinson, 
reported in Newsweek, January 13, 1958; page 64. 



"The Amazing New Science of Love," which con- 
cludes: "Yes, the scientists are trying to catch up 
with Jesus. He, too, had man's future in mind 
when he said two thousand years ago — 'a new com- 
mandment I give unto you, that ye love one an- 
other. . . .'" (John 13:34.) 

Library File Reference: Human Relations. 



MARCH 1964 



115 



n 



Rejoice, The Lord Is King 

Senior Sunday School Hymn for the Month of May 




"Rejoice, the Lord Is King"; 
author, Charles Wesley; composer, 
Horatio Parker; Hymns — Church 
of Jesus Christ of Latter-day 
Saints, No. 151. 

Charles Wesley (1708-1788) 
was a prolific writer of hymns, 
having written some 7,000 of them, 
each with many stanzas. Some- 
times as many as twelve of them, 
out of which only three stanzas 
were chosen to be sung at one 
time, were indicated on the hymn 
announcement board at a church 
service. Horatio Parker (1863- 
1919) was a professor of music at 
Yale University. 

To the Chorister: 

Let the chorister's beat be clear- 
ly defined and vigorous so that the 
congregation's response may be 
brought into the general mood of 
this hymn. 

Choristers should be aware that 
three of the phrases each begin 
with an anacrusis (upbeat), and 
that the second phrase, in con- 



trast, begins with the first beat of 
the measure. This difference calls 
for enlightened generalship on the 
part of the person wielding the 
baton. The enlightenment comes 
in knowing how to give a clear 
preliminary beat preceding the 
anacrusis, preceding the opening 
strong beat of the second phrase. 
Since the opening note of this 
hymn tune is on the fourth beat, 
the chorister should begin with a 
swing to the right for beat threes — 
the preliminary beat — during 
which the people will inhale to- 
gether so that they may all sing 
the opening tone. 

To the Organist: 

It would seem, according to the 
printed notes, that this vigorous 
hymn was intended to be sung 
without taking any breath. Of 
course, we know that anything 
which does not breathe is dead. 
Therefore, organists, please let 
this hymn come to life by taking 
breaths when the singers do. You 



need to give attention to all the 
following breathing places, and 
you may wish to mark your own 
hymnbook so that you will not for- 
get any of them. The word "King" 
is held two beats only, one beat for 
the breath. "Adore" is held two 
beats only, two beats following for 
breath. "Ev-er-more" is held two 
beats only. "Heart," "voice," re- 
joice," and similar places on the 
last line are held an eighth note 
or half beat only, followed by a 
short eighth-note rest each. The 
final "re-joice" is held two beats 
only, with the third beat for "off" 
or release. 

The entire hymn deserves to be 
played marcato (with strong ac- 
centuation) because of its buoy- 
ant, exuberant spirit. 

This hymn, both as to text and 
tune, voices no sentimental values. 
Rather, it suggests a courageous 
and noble attitude. 

— Alexander Schreiner. 



(The hymn for June will be "Sing Praise 
to Him," Hymns, No. 158.) 



Junior Sunday School Hymn for the Month of May 



"How Lovely Are the Messen- 
gers"; from the oratorio, "St. 
Paul"; composer, Felix Mendels- 
sohn; The Children Sing, No. 186. 

This is a short number, with a 
religious text taken from the Bible. 
It was written by Felix Mendels- 
sohn, whose oratorios "St. Paul" 
and "Elijah" are generally con- 
sidered to be the greatest works 
of their kind since the time of 
Handel and Haydn. 

Paul, a messenger of peace, was 



an apostle of Jesus Christ called 
to preach the Gospel. He preached 
to the Ephesians saying: 

Be ye therefore followers of 
God, as dear children; and walk 
in love, as Christ also hath loved 
us, and hath given himself for us 
an offering and a sacrifice to God. 
. . . (Ephesians 5:1, 2.) 

The message of the Gospel 
brings us peace and happiness. 
Our missionaries and the many 
teachers serving in various auxil- 



iaries of the Church are messen- 
gers of the Gospel. 

To the Chorister: 

The hymn may be introduced 
to children by telling them of 
some of the teachings of Paul. He 
tells us to love others as our Heav- 
enly Father loves us, to give 
thanks for all things, and to obey 
and honor our parents. Choristers 
should try to emphasize the joy 
that comes from doing good to 



116 



THE INSTRUCTOR 



others. As an audio-visual aid, 
pictures from "The Group in 
Prayer" and "The Family Group" 
of the Flannel Cut-outs for The 
Children Sing, Set 1, may be used. 

The meaning of "messengers," 
"preach," and "Gospel of peace" 
should be explained to the chil- 
dren. 

This hymn is composed of three 
phrases. The first two phrases are 
both four measures long and are 
rhythmically alike; while the last 
phrase is three measures in length, 
with the first two measures of the 
phrase rhythmically alike. 

The melody line is different in 
every measure — therefore, it is im- 
portant that children be given the 
direction of the melody by the use 
of the interval-beat pattern when 
learning the number by rote. Help 
on the use of interval-beat pat- 
terns may be found on page 36 of 
A Guide for Choristers and Organ- 
ists in Junior Sunday School. 

To the Organist: 

Because both the music and the 
words of "How Lovely Are the 
Messengers" will be new to most 
children, organists are encouraged 
to use the hymn as a prelude the 
month preceding the teaching of 
the hymn. 

When playing for the children 
to sing, it is suggested that the 
organist play the top notes, or 
melody, together with the bass 
notes. Also, only melody notes 
should be played for the last three 
counts of measure three, whether 
used as a prelude or as an accom- 
paniment. 



When the hymn has been mem- 
orized by children, the organist 
may play the chords as written in 
the right hand — remembering to 
bring out the top notes or melody. 
The music should be played 
smoothly, observing the six beats 
to the measure. 

"Andantino" by Schumann, from 
The Children Sing, No. 211, is a 
very fine instrumental number 
that may be played in Junior Sun- 
day School. The single melody 
notes of the right hand begin and 
end the piece. The four measures 
in the middle of the number pro- 
vide a contrast not only by having 



a different melody, but by having 
chords in the right hand or melody 
part. 

The left hand plays all the trip- 
let notes, whether the notes are 
written in the bass clef or the 
treble clef. They should be 
played smoothly and in a flowing 
style. 

Care should be taken in observ- 
ing the note value of the dotted- 
eighth note followed by a six- 
teenth note. This combination is 
found throughout the piece. 

— Florence S. Allen. 

(The hymn for June will be "O How Lovely 
Was the Morning," The Children Sing, No. 46.) 



May Sacrament Gems 

For Senior Sunday School For Junior Sunday School 

"Be ye therefore perfect, even Jesus said: "Watch and pray, 
as your Father which is in heaven that ye enter not into tempta- 
is perfect." 1 tion. 



"2 



• • • 



^Matthew 5:48. 



^Matthew 26:41. 



Organ Music To Accompany May Sacrament Gems 



Prelude 



DELMAR H. DICKSON 



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Postlude 



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-•- 



MARCH 1964 



17 



By combatting questionable literature and 
shows we can, for our children's sake, . . . 

Cut the Profits 

from Digging Gold 

Out of Dirt 

by Rex A. Skidmore* 



Whether we like it or not, pornography is a part 
of our modern culture. Dr. Shane MacCarthy, Ex- 
ecutive Director of President Eisenhower's Council 
on Youth Fitness, declared in Salt Lake City in 
1960 that more than $500,000,000 a year is spent 
on pornographic literature, wherein evil-designing 
persons are "digging gold out of dirt." In order to 
meet this threat, he concluded, "we need to streng- 
then and sustain our moral fiber." 

ALL kinds of pressures and challenges face chil- 
. dren, youth, and adults in this space age. We 
are not only confronted with beauty and goodness at 
almost every turn; but we are also surrounded with 
evil influences every day. In this fast-moving world, 
with its miracles of mass communication and trans- 
portation, ideas and suggestions become world-wide 
almost instantaneously. As never before in the his- 
tory of mankind, youth are bombarded from all 
angles with suggestions and invitations, both good 
and bad, from literature, TV, radio, and movies. 

The advertising from one edition of a typical 
metropolitan newspaper reflects one kind of movie 
awaiting our children and youth: "That Kind of 
Girl," "Young, Willing, and Eager," and "Kiss of 
the Vampire." Another edition contained the words, 
"for adults only," on nearly half of the offerings. 

A study of magazines for sale at a representa- 
tive newsstand in Salt Lake City in 1961 resulted 
in two basic conclusions: (1) Many magazines avail- 



(For Course 24, lesson of May 3, "Family Morals"; for Course 
6, lesson of June 28, "A Latter-day Saint Is Loyal"; and for general 
reading.) 

*Dr. Rex A. Skidmore is dean and professor of the Graduate 
School of Social Work at the University of Utah. He has served a 
mission for the' Church in England. Since then he has served on 
two high councils and in a stake presidency. He is now president 
of Monument Park West Stake in Salt Lake City. Dr. Skidmore 
earned B.A. and M.A. degrees from the University of Utah and a 
Ph.D. from the University of Pennsylvania. He has taught at 
Utah State University, and he was an FBI agent for two years. 
He is coauthor of the book, Building Your Marriage. His wife is 
Knell Spencer. They are parents of two boys. 



able on the corner newsstand are riddled with ma- 
terials and themes on sex and violence, and (2) A 
significant increase in the quantity of violence and 
sex themes has evolved on our newsstands over the 
last ten years. 1 

Even the privacy of the home is invaded. To 
illustrate, a mother who was watching television 
with her three young children left to answer the 
telephone. When she returned, the small 5-year-old 
girl looked into her eyes and asked, "Mommy, what 
is a prostitute?" 

Parents, you have a challenge as never before to 
help combat questionable literature and shows and 
to encourage your children to seek the good which 
is available in the entertainment world. Your goals 
should be to reduce (1) the amount of undesirable 
offerings and (2) their availability. In addition you 
need to help yourselves and your children to be 
selective and avoid evil influences that are so com- 
mon today. 

The best and most effective place to attack evil 
is in the home, the basic unit of society. Its im- 
portance in the Church is described as follows: "Zion 
is built of perfected family circles. All devices, divine 
and human, for man's betterment, to be effective, 
must recognize the training that comes out of the 
home. Indeed, all the organizations of the Church 
will be found to root in family activities." 2 

It is obvious that, as parents, you have a great 
responsibility to set good examples and help your 
children receive love and proper guidelines in order 
that they may develop properly in this uncertain 
world. Effective parents make significant contri- 
butions in combating questionable literature and 
shows through two approaches: first, in the home 
directly; and second, in the community. 

As wise parents, keep the following in mind in 
trying to help your children and youth avoid un- 
desirable literature and entertainments: 

1. Understand your children and their needs. 
In particular, recognize the normalcy of cu- 
riosity and the need of children and youth, 
and even adults, for new experiences. 
Through understanding basic needs, you as 
parents, can guide your children in positive 
ways, preventing troubles and difficulties. 

2. Know what your children are reading, seeing, 
and hearing, as well as what they are think- 
ing and feeling. This means that parents must 



MDtto, Herbert A., "Sex and Violence on the American News- 
stand," Journalism Quarterly, Winter, 1963; page 25. 

2 Widtsoe, John A., Priesthood and Church Government; Deseret 
Book Company, Salt Lake City, Utah, 1939; page 80. 



118 



THE INSTRUCTOR 



keep close to their children and youth, not 
by prying themselves into psychological prox- 
imity, but by arriving there through love, 
warm sensitivity, and personal interest 

3. Talk with your children. Given adequate 
opportunities, children and youth ordinarily 
will discuss what they hear, see, and read. 
Successful parents talk with their children 
about their favorite TV shows, books, and 
magazines, and find out how they feel about 
them. It is of interest to note that the White 
House Conference on Children and Youth of 
1960 emphasized the following as one of the 
most important needs of children and youth: 
the need for parents to teach their children 
what is right and what is wrong, what is 
good and what is bad. 

4. Set limits and give guidelines to your chil- 
dren. Security comes from limits being 
established, particularly limits that will pro- 
tect and help children and youth. Mature 
parents not only make positive suggestions 
regarding what their children should see and 
do, but explain "why." 

5. Encourage your children and youth to avoid 
the very appearance of evil. There is always 
danger in being near to something wrong or 
evil. The words of Alexander Pope illustrate 
this so well: 

Vice is a monster of so frightful mien, 
As to be hated needs but to be seen; 
Yet seen too oft, familiar with her face, 
We first endure, then pity, then embrace. 

6. Help your children develop critical standards 
of evaluating what is good and what is bad, 
and why. 

7. Help fill the free hours of your children with 
positive activities. The reason the Church 
sponsors so much worthwhile recreation is to 
give children and youth an opportunity to 
have fun and to provide wholesome outlets 
for their energies and curiosities. Church 
magazines should be in all homes for this very 
reason — within the reach of children and 
youth. 

As parents, you can participate in many worth- 
while activities in the communities in which you live, 
and thus help to reduce the amount of accessibility 
of questionable literature and shows. The follow- 
ing suggestions have proven to be effective: 



1. Activity through PTA organizations has 
brought many desired results. Pornographic 
literature has been removed from newsstands, 
and other worthwhile activities have resulted. 

2. Priesthood groups and Church classes can 
encourage their members to join together in 
combatting sex-laden materials which are so 
available at present. 

3. Parents may support the Community Welfare 
Council in their own localities in reducing 
the amount of questionable literature and 
shows. 

4. Parents can help bring about appropriate 
regulatory legislation by writing and talking 
to their legislators and giving support to con- 
certed drives to combat exploitation of sex in 
leisure-time activities. 

5. Wise parents write to those responsible for 
TV programs, movies, magazine articles, and 
books and let them know what they think 
and want. If enough parents write, desired 
changes will inevitably take place. 

Probably the most important factor for you as 
parents is to set good examples. Read the right kind 
of literature, see the right kinds of movies and TV 
programs, talk about these, and evaluate the wrong 
kinds of literature and shows. Children and youth, 
directly and indirectly, will receive impressions from 
these that affect their lives positively. The First 
Presidency, in a message dated October 6, 1885, 
advised as follows: 

Parents, are you full of fidelity yourselves to 
every principle of godliness, and do you surround 
your sons and daughters with every safeguard to 
shield them from the arts of the vile? Do you 
teach them that chastity in both man and woman 
should be more highly esteemed than life itself? 
Or do you leave them in their ignorance and inex- 
perience to mix with any society they may choose, 
at any hour that may be convenient to them, and to 
be exposed to the wiles of the seducer and the cor- 
rupt? These are questions you will all have to an- 
swer either to your shame and condemnation or to 
your joy and eternal happiness. 3 

On one occasion the famous Dr. Albert Schweit- 
zer was asked how parents could best pass on to 
their children the proper attitude toward respon- 
sibility and other important aspects of living. His 
answer was as follows: "There are three ways — 
By (1) Example, (2) Example, (3) Example." 



^Millennial Star, Vol. 47, Nov. 9, 1885; page 716. 
Library File Reference: Youth. 



MARCH 1964 



119 



Fifth in a Series of Twelve Articles To Support the Gospel Doctrine Course 

JESUS THE CHRIST 



SLOW TO LEARN 

Lesson 17, May 3,1964 
Chapter 29, pages 502-507 

WE begin in chapter 29 of Talmage's Jesus the 
Christ, the last week of the Saviour's life on 
earth, rightly called the Passion Week because of 
His great suffering. Significant events occurred, as 
they always did in His ministry, as He began His 
journey towards Jerusalem. Two of these incidents 
illustrate the blindness of His own intimate dis- 
ciples and their slowness to grasp some of His most 
basic teachings. Two other incidents illustrate the 
quick, affirmative response to the Saviour of two 
other men on their first encounter with Him. 

Christ Foretells the End 

. . . Behold, we go up to Jerusalem, and all things 
that are written by the prophets concerning the Son 
of Man shall be accomplished. For he shall be de- 
livered unto the Gentiles, and shall be mocked, and 
spitefully entreated, and spitted on: And they shall 
scourge him, and put him to death: and the third 
day he shall rise again. And they understood none 
of these things. . . . (Luke 18:31-34.) 

For at least the third time, as Elder Talmage in- 
dicates, Jesus had predicted His death and resurrec- 
tion. Again it did not register with the Twelve. 
Why not? Was it because the Holy Ghost had not 
descended upon them as it did after the resurrec- 
tion? (See Acts 2.) Was it because men are slow 
to believe what they do not wish to believe, par- 
ticularly that which goes against their interest? Or 
was it perhaps just unbelievable that Jesus, the Mes- 
siah, this worker of wonders, could be at the mercy 
of men? 

Question: 

Can you illustrate from your own life or times the 
fact that people are slow to understand what they 
do not wish to be true? 

Seeking Honors in the Kingdom 

Another incident illustrates how slow His dis- 
ciples were to learn humility. Both Mark and Mat- 
thew record how John and James asked to sit on 
the right and the left hand of Jesus in His kingdom. 
(See Matthew 20:20-28 and Mark 10:35-45.) Mat- 
thew indicates that their mother was present and 



(For Course 26, lessons of May 3, 10, and 17, "On to Jerusalem"; 
and May 24 and 31, "Jesus Returns to the Temple Daily.") 



by Lowell L. Bennion 

may have influenced the asking. Other members of 
the Twelve were angry, either out of envy or dis- 
gust. Jesus handled the situation with kindness 
and grace, and with great insight. Such an honor 
can only come to those who drink the bitter cup as 
He did. Moreover, this is not a position to be 
sought after, but one granted to those who deserve 
it by the Father. 

And again, beautifully and emphatically, Jesus 
explained that in the kingdom of God greatness con- 
sists of service, even as the Son of Man "came not 
to be ministered unto, but to minister, and to give 
His life a ranson for many." (Matthew 20:28.) 

Questions: 

1. Why do men seek the chief seats, high places? 

2. Contrast the reward of the honors of men with the 
joy of service. 

3. What are the prerequisites of ministering to others? 

4. What are some present-day opportunities for serv- 
ice in your life? 

That I May See 

. . . Jesus, thou Son of David, have mercy on me. 

... What wilt thou that I shall do unto thee? 
. . . Lord, that I may receive my sight. . . . Receive 
thy sight: thy faith hath saved thee. (See Luke 
18:38-43.) 

The blind man near Jericho had a deep-felt need. 
He knew that he was blind and walked in darkness. 
He longed to see. Therefore, his approach to Jesus 
was one of strong faith, and the result of a sharply 
focused and persistent analysis of his need. You and 
I, most of us, see with our eyes; but are we aware 
of our spiritual need? Do we hunger and thirst after 
righteousness and truth? Do we come to the Sav- 
iour eager to learn love, humility, forgiveness, moral 
courage? 

Zaccheus, the Repentant Publican 

Jesus' encounter with Zaccheus is an interesting 
story. Zaccheus was a rich and despised publican. 
His interest in the lowly Nazarene was unusual and 
dramatic. How wonderful, too, was the Saviour's 
interest in him. Christ was not so preoccupied with 
His own troubles that He could not respond in 
friendly, human fashion to the longing of a fellow 
being. Zaccheus' fervent confession of repentance 
pleased the Saviour, who responded not with moral 
judgment on his admittedly bad record, but with 
encouragement and approbation. 



120 



THE INSTRUCTOR 




Christ healing the blind. 

People tend to respond to our expectations of 
them. Jesus expected much of others, usually the 
best. This may have been part of the secret of His 
uplifting power over His disciples. 

Assignment for Next Week: 

Read the Parable of the Pounds. (Luke 19: 11-26.) 
What ideas contained therein have relevance for us 
today? 



"UNTO EVERYONE WHICH HATH 
SHALL BE GIVEN" 

Lesson 18, May 10, 1964 
Chapter 29, pages 508-513 

BECAUSE "they thought that the kingdom of 
God should immediately appear," Jesus spoke 
to them the Parable of the Pounds. This parable 
contains several significant ideas of lasting value. 
Which one was most significant to Him, is difficult 
to say. In fact the ideas are intimately related. 

In the story Jesus tells of a nobleman who 
journeyed into a far country leaving a pound each 
with ten servants. Upon his return one had earned 
ten and another five from the original pound; and 
another nothing, having kept it in safekeeping for 
fear he might lose it. The first two were highly com- 
mended; the third was rebuked and lost even the 
original pound. 

Question: 

What are the significant ideas in the parable for us? 

Since Jesus was about to enter Jerusalem, the 
disciples may well have concluded that the trium- 
phant end was near. They may well have folded 
their hands and waited to see. Religion to them 
may have been something to see from the outside, 



in which they had no vital part. They were going 
to see what the Saviour would do. 

Today, we expect the triumphant return of the 
Saviour, His second coming. When this shall be, 
no man knows, not even the angels of heaven. The 
important thing to us now, in anticipation, is our 
attitude towards this event. Are we spectators only? 
Do we sit by and watch for the Lord to bring His 
work to fulfillment? Do we wrap our pound in a 
napkin for safekeeping, so that we shall not be with- 
out it when the Saviour does come? 

The central theme of the parable seems to be 
this: ". . . That unto every one which hath shall 
be given; and from him that hath not, even that 
he hath shall be taken away from him." (Luke 
19:26.) Jesus was not concerned with multiplying 
pounds; He spent His life doing other things. But 
men understood money and were interested, so He 
used it to illustrate more important issues. 

Religion for Jesus was not something to be pro- 
tected as a prized possession in a safety deposit box, 
under lock and key. It was not so much a possession 
as it was an opportunity: something to invest, a 
seed to be planted that it might bear fruit, leaven 
to be added to ten measures of meal. 

If money brings no interest when hidden in a 
hole in the wall, how much more is this true of the 
things of the spirit which we guard so carefully! To 
retain even what we have, we must learn more. To 
maintain present competence on the piano, we must 
continue to practice. To understand past revela- 
tions, one must receive continuous revelations. (See 
2 Nephi 28:24-30.) 

To illustrate: This writer once heard a man of 
60 say that the happiest years of his life had been 
those he spent in the mission field some 40 years 
previous. Granted the joy of those two years, what 
had he been doing since? What of his wife and fam- 
ily life? Was there no chance to know the joy of 
service, of work, of creation in their lives? What 
of service to neighbors, to the Church, to the com- 
munity, to God, in the last 40 years? No opportu- 
nity? No increased capacity? What of opportunity 
for study of the Gospel, for reflection with increased 
experience upon which to draw? 

The Gospel of Jesus Christ may be likened unto 
a mountain spring. Its fresh, thirst-quenching wa- 
ters are ever flowing and available to us. But it is 
only when we climb up to it, and then humble our- 
selves to drink of it, that it is ours. And though it 
is satisfying, we never drink the spring dry. It flows 
on. We have only tasted it. It was there before we 
came; and it is there when we give no heed. It is 
ours only when we drink of iir 



*LoweIl L. Bennion, Teachings of the New Testament; Deseret 
Book Company, Salt Lake City, Utah, 1956; pages 231, 232. 



MARCH 1964 



121 



A third idea of interest in the parable is the re- 
ward received by the servants who invested their 
pounds and received five and tenfold increase. Their 
reward for faithful service was even more opportu- 
nity for service, even greater responsibility. The fruits 
of Gospel living are not alien and unrelated to it. 
The reward of worship is the joy of worship; the 
reward of study is the joy of learning; the reward of 
giving is the joy of giving and the opportunity to 
give more. 

Mary Anoints Jesus 

This story of Mary's love for Jesus may well be 
read in class from one of the Bible accounts. (See 
John 12:1-8, Matthew 26:6-13, or Mark 14:3-9.) 
These are full of human interest as one imagines the 
feelings of Mary; the motives of Judas; the pathos of 
Jesus, contemplating the end, surrounded by Judas 
and others who were quite unaware of His feeling 
and thought. 



ON TO JERUSALEM 

Lesson 19, May 17,1964 
Chapter 29, pages 513-521 

THE account of Christ's final entrance into Jeru- 
salem leaves the reader with deep, mixed emo- 
tions. Multitudes hailed Him and accompanied Him 
into the city. Among them were loyal disciples, 
grateful recipients of His healing power, oppressed 
Jews looking for deliverance from the iron yoke of 
Rome, and others attracted by any unusual happen- 
ings. What did these people understand of the mind 
and heart of the Saviour, of His inner struggle? Then 
there were Pharisees, priests, and the spies of the 
Jewish heirarchy who had come to assess the situa- 
tion, to design the best way of making an end of 
this Galilean threat to their own positions. Roman 
rulers, unmentioned in the story, may have seen no 
threat in this calm, serene man riding on a young 
donkey. 

Jesus chose to ride into the city in this manner, 
fulfilling the prophecy and expectations recorded in 
Zechariah 9:9. He entered humbly, without weap- 
ons, oratory, or rallying symbols of a kind which 
mark the rising of a dictator throughout history. 
Still He was fully aware of His messiahship. His 
path led Him directly to His Father's house, where 
He again drove out the money changers. 

Christ knew, too, that the end was near. His 
own people, whom He loved, would crucify Him 
within "the shadow" of the temple of God. He, 
too, had mixed feelings: 



Now is my soul troubled; and what shall I say? 
Father, save me from this hour; but for this cause 
came I unto this hour. Father, glorify thy name. . . . 
(John 12:27, 28.) 

The Saviour manifested great courage on this 
occasion. He came into the midst of those who 
hated Him and were determined to crucify Him. 
And He came to submit Himself willingly to the will 
of the Father, to give His life in suffering that all 
men might be resurrected, and that in being lifted 
up, He might "draw all men unto Him." What this 
meant to the Saviour in suffering, in courage, and 
in love, no man will ever fully know. 

Not only were men of all description present, 
but a voice from heaven acknowledged the Saviour's 
prayer, stating that the Father's name had been 
glorified in the life of the Son this day. In the dark 
days preceding His crucifixion, the Saviour knew 
that He was conquering "the prince of this world." 
His great spiritual mission was about to be con- 
summated. 

The Passover 

Jews were gathering to Jerusalem from through- 
out the empire to celebrate the Passover. Unleavened 
bread would be eaten; and the sacrificial, unblem- 
ished lamb would be offered to commemorate the 
night in Egypt when the houses of Israel were passed 
by and the children therein were not slain. (See 
Jesus the Christ, pages 112, 113.) Among the faith- 
ful, gathered unto Jerusalem, were some Greeks 
seeking to converse with Jesus. The Saviour an- 
swered them: 

. . . Except a corn of wheat fall into the ground 
and die, it abideth alone: but if it die, it bringeth 
forth much fruit. He that loveth his life shall lose 
it; and he that hateth his life in this world shall 

Christ's entry into Jerusalem. 




122 



THE INSTRUCTOR 



keep it unto life eternal. If any man serve me, let 
him follow me; and where I am, there also shall my 
servant be: if any man serve me, him will my Father 
honour. (John 12:24-26.) 



Questions: 



1. What is courage? 

2. What is moral courage? 

3. In what ways did Christ show courage? 

4. What did the Saviour mean by His statement, "And 
I, if I be lifted up from the earth, will draw all men 
unto me"? (John 12:32.) 

5. Explain John 12:24-26. 

6. How does this apply: (1) To the Saviour's life? 
(2) To our lives? 



THE WITHERED FIG TREE 

Lesson 20, May 24, 1964 
Chapter 30, pages 524-530 

AN unusual incident occurred as Jesus returned 
l to Jerusalem, having spent the night in Beth- 
any. He was hungry as He and His disciples came 
to a fig tree which, though in full foliage, was yet 
barren of fruit, likely because it was too early in 
the spring. Jesus said, ". . . No man eat fruit of 
thee hereafter for ever. . . ." (Mark 11:14.) And 
the tree withered and bore no more fruit. 

This miracle is so unlike the Saviour's usual ac- 
tion, which is to heal, bless, or illustrate something 
positive, that scholars are perplexed to explain it. 
It has been called a legend, a parable, or even an 
illustration of loss of patience because Jesus was 
hungry and yet found no fruit thereon. Whatever 
the Master's full intent might have been, at least 
two important lessons emerge from this incident. 

"Have Faith in God" 

In Mark 11:12-14, 20-26, Jesus, prompted by 
what had happened to the fig tree, taught a lesson 
on faith. All things are possible to one who prays 
with faith in God, who believes, and is forgiving of 
others. Perhaps the Saviour was illustrating His 
own trust in the Father as He faced His forthcom- 
ing ordeal in Jerusalem. Certainly He used the 
occasion to strengthen the faith of His disciples who 
would soon have to walk without His presence to 
lean upon. 

Questions: 

1. What situations in our lives today call for the exer- 
cise of faith in God? 

2. What things inhibit faith? 

3. How do we build faith in the power of God in this 
life? 

A Life Without Fruit 

Another significant teaching, whether intended 
by the Saviour or not, is implicit in the incident of 



the withered fig tree. Here was a tree, alive and in 
foliage, but without fruit. Hence it was cursed and 
destroyed. Elder Talmage suggests that the reli- 
gion of Israel in Jesus' day was not unlike the barren 
fig tree; it, too, had foliage — innumerable command- 
ments calling for meticulous obedience to the letter 
of the law — but it was lacking in the spirit of the 
law. 

Woe unto you, scribes and Pharisees, hypocrites! 
for ye pay tithe of mint and anise and cummin, and 
have omitted the weightier matters of the law, judg- 
ment, mercy and faith: these ought ye to have done, 
and not to leave the other undone. (Matthew 23:23.) 

The fiery John the Baptist taught similarly: 

Bring forth therefore fruits meet for repentance: 
And think not to say within yourselves, We have 
Abraham to our father: for I say unto you, that 
God is able of these stones to raise up children unto 
Abraham. And now also the axe is laid unto the root 
of the trees: therefore every tree which bringeth not 
forth good fruit is hewn down, and cast into the 
fire. (Matthew 3:8-10.) 

What meaning does this teaching have for us 
today? Wherein are we barren or fruitful in our 
knowledge of the Lord Jesus Christ? Just as the 
axe is laid at the root of a barren tree, so is dis- 
illusionment sure in the life void of the fruit of the 
Gospel, and the more so when that life professes faith 
in the Gospel of Christ. The ultimate test is the 
fruit. Man was created to be productive even as a 
fruit tree. The unfulfilled life is spiritually dead. 

Questions: 

1. What are the fruits of Gospel living? (See // Peter 
1:1-8; Galatians 5:22-26; James 2:14-20.) 

2. Of what do we, as disciples of Christ, have most need 
to repent? 

3. What practices do we pursue or omit which make us 
unchristian? 



FIT FOR THE KINGDOM OF GOD 

Lesson 21, May 31, 1964 
Chapter 30, pages 530-540 

JESUS, like the Greek philosopher, Socrates, fre- 
quently answered a question by asking another. 
His inquiry was brilliant, and it befuddled his ques- 
tioners. (See Matthew 21:23-27.) One interesting 
observation is evident in this incident and in the 
three parables which follow. Though Jesus loved 
all men, including the chief priests and scribes who 
were bent on His destruction, this did not preclude 
His taking sharp issue with them. Love need not 
always be expressed by turning the other cheek. 

(Concluded on following page.) 



MARCH 1964 



123 



JESUS THE CHRIST (Concluded from preceding page.) 

Love is also consistent with intellectual honesty, 
with firmness and forthrightness, with stating the 
truth, though it hurts. We must be taught to face 
up to reality, including our own errors and sins. 

Question: 

Illustrate out of your own experience — either as actor 
or recipient of an action — where firmness or even re- 
buke turned out to be an expression of love. 

Parable of Two Sons 

Jesus then told three parables aimed directly at 
those who opposed Him. In the Parable of the Two 
Sons (Matthew 21:28-31), the first son, who in the 
beginning refused to work in the vineyard but later 
repented and did his work, represents the publicans 
and harlots. The second son, who at first said he 
would go and then did not, represents the scribes 
who gave lip-service to religion but never did prac- 
tice it in truth. 

The chief priests, elders, and scribes understood 
the parable and correctly interpreted the relative 
merits of the two sons. They also understood the 
Saviour's conclusion: ". . . Verily I say unto you, 
that the publicans and the harlots go into the king- 
dom of God before you." (Matthew 21:31.) 

The Wicked Husbandmen 

Elder Talmage gives the interpretation of this 
parable quite fully and forcefully. Christ confronts 
His adversaries with the awful truth that they, not- 
withstanding their religiosity, had killed the proph- 
ets before Him, including John the Baptist, and now 
were about to do the same to Him, even the Son 
of the Lord of the vineyard. (See Matthew 21:33-46.) 

Question: 

Why were these men of religious profession, many 



doubtless sincere, so blinded to the real meaning of 
religion? 

This parable is closely related to Isaiah's famous 
Parable of the Vineyard in Isaiah, chapter 5. (See 
Abingdon's Bible Commentary, page 987.) In both 
Isaiah's and the Saviour's parables, it was men's self- 
ishness and greed and their love of this world's goods 
and of power, which caused them to make sham, 
mockery, and hypocrisy of the religious life. 

Parable of the Royal Marriage Feast 

Read this parable. (Matthew 22:1-14.) Its teach- 
ing is not unlike that of the two previous parables, 
though its characters and plot are wholly different. 

1. Who were first bidden to the wedding feast? (The 
House of Israel.) 

2. Why did they not come? (Matthew 22:5.) 

3. Who were invited in their place? (The Gentiles.) 

4. Why was the man dressed in improper attire cast 
out? ( See verses 11-13.) 

5. What is meant by, "Many are called but few are 
chosen"? (See also Doctrine and Covenants 121:34- 
40.) 

6. Are we ever guilty of any of the sins of the scribes 
and chief priests? Illustrate. 

Some significant conclusions can be drawn from 
these parables which should be frightening to those 
of us who may feel that "all is well in Zion." For 
example, sins of omission, including procrastination, 
may keep one from the Kingdom of God quite as 
much as more deadly sins. Reasons for our neglect 
of the Kingdom are usually not the big competing 
evils but the everyday normal concerns of life which 
are not evil in and of themselves. And even though 
we "forsake the world" and seek entrance into the 
Royal Wedding Feast, we must come clothed in true 
repentance. 

Library File Reference: Jesus Christ. 



Lucien Bown: photo — front cover, 89. 
Photo subjects are Laola Ohai (teach- 
er) daughter of Leo Ammon Ohai; 
and Robert Rumion, Merulyn and 
Pamela Jean Swain, all of Kapaa, 
Kauai, Hawaii. 



PHOTO AND ART CREDITS 

Dale Kilbourn: art — 94, 95, 106, 114. 
Sherman T. Martin: photo — 91; art — 

96, 111, 118, 125, layouts. 
Ray Smith: photos— 100, 101. 
Bill Johnson: art — 102, outside back 

cover. 



Carl Bloch: art — 121. 
Bernhardt Plockhorst: art — 122. 
Dorothy Handley: art — flannelboard 

figures. 
Charles J. Jacobsen: art — inside front 

and back covers. 



124 



THE INSTRUCTOR 




WHY I BECAME A MORMON 



by Aviva Levine' 



I was born 32 years ago in Budapest, Hungary, 
the only daughter of a well-to-do, successful, and 
religious Reformed Jewish father and an able and 
intelligent, but not at all religious mother. 

At the age of ten I became separated from my 
father by World War II. Because of his religion, 
my father was killed during the war by the Nazis; 
and we who survived could see no reason to con- 
tinue the practice of a religion which had brought 
us so much suffering and evil. From then on religion 
simply ceased to exist as a dynamic force in my life. 

As the pressures and problems of existence 
mounted, I found my materialistic outlook increas- 
ingly inadequate; and slowly, and quite unconscious- 
ly at first, I began to search for more enduring 
values by which to live. My quest took me to the 
study of esoteric doctrines, as well as to the religions 
of the East, to philosophy and psychology; and every- 
where I found some good, something that was worth 
knowing and something that has added value to my 
life. Nevertheless, no knowledge, no study had the 
power to basically alter my whole outlook on life, 
to change my whole way of thinking and acting; and 
this is what was needed if I were going to turn the 
tide of my life. 

This redeeming influence, by whose light I could 
obtain a totally new vision, came into my life quite 
miraculously. One unforgettable night as I was read- 
ing a modern translation of the New Testament, a 
great love and compassion filled my heart for the 

(For Course 12, lesson of May 3, "A Roman Soldier Turns Chris- 
tian"; for Course 16, lessons of April 26, May 3, 31, and June 7, 
"How the True Teachings of Christ Were Restored," and "Contribu- 
tions to an Understanding of God"; and for Course 28, lesson of 
April 12, "Faith.") 

*The author of this article is writing under a pen name. 



man, Jesus, who had given Himself so generously to 
the people He loved. 

I could almost see Him walking among us, trying 
to teach us the right way to live, trying to free us 
from the burden of sin. Yet we, His chosen ones, 
rebuked Him; we demanded immediate worldly ad- 
vantages as proof of His divinity; and we rejected 
His teachings and ridiculed His claims. I knew then 
what it meant to be rejected by those you love and 
whose good you seek. I understood and cried for 
His suffering and felt myself at the same time flood- 
ed with an overwhelming abundance of love, love 
for all suffering, lonely, misguided humanity, love 
for my family and friends. Indeed, in that moment 
I felt I wanted to run and shout from the rooftop 
the good news that Jesus Christ was truly the Sav- 
iour and Messiah for whom my people had waited 
for so many centuries. 

After this experience I began the long journey 
towards self-perfection, towards love and virtue, 
towards God and eternal life. Today, five years later, 
I know that progress is slow, and the going gets 
rough at times. The power of evil over our souls 
is real, and our unbridled desires for worldly and 
sensual pleasures do not disappear because we have 
beheld the possibility of a greater, more noble joy. 
They continue their sway over our souls and slow 
our progress on the divine path. 

Nevertheless, my purpose now is to tell you how 
and when the Book of Mormon entered into my life. 
At the stage I was just describing, Mormonism was 
a remote possibility, not one that I would really 
have considered seriously. I felt no need to asso- 
ciate myself with any organized religious group; 



MARCH 1964 



125 



WHY I BECAME A MORMON (Continued from preceding page.) 



after all, it seemed to me that religious experiences 
were an intensively private affair. A public dis- 
course could only detract from this beauty and 
meaning, and any institutionalized religion could 
only stifle and retard my spiritual growth. When a 
very dear friend in whom I had confided broached 
the subject of her church, I felt disappointed at her 
lack of understanding. 

A few months went by, and I was beginning to 
realize the seemingly insuperable difficulties of at- 
tempting to live by truths which had been revealed 
to me. The obstacles confronting me came from 
both within and without, in form and magnitude I 
could not foresee. Amidst all this turmoil came an 
unexpectedly shattering new configuration. It ar- 
rived in the form of a small package from Hungary 
a few days after Christmas, 1958. It came from an 
aunt I had never known very well, and of whom I 
had not heard since leaving Hungary more than a 
decade previous. 

When I finally opened the package, I beheld a 
beautiful, silver-plated prayer book which I imme- 
diately recognized as my own. It was a Haggadah, a 
prayer book the Jewish people use during Passover 
celebrations. In it is recounted the story of the 
Exodus, as well as prayers and supplications of the 
Jews that they might be led back to the land of their 
fathers. 

I opened the book. On the first page was a letter 
addressed to me by my father and written in 1939 
on the occasion of the Passover holidays. In the 
letter, my father foresaw that the storm then gath- 
ering above our heads would not pass us by un- 
scathed; he had a presentiment of the suffering and 
loss we would have to endure in the coming years. 
His heart cried out for me. He ached to think that 
I might lose my faith in God and give up the peace 
of my soul for temporal and material advantages. He 
feared that in such eventuality he might not be by 
my side to kindle the fire of faith in my heart with 
his own living words. He reminded me of the pas- 
sages in the Bible which state that in the last days 
God will turn the children's hearts to their fathers 
and the fathers' back to their children, and that 
young men will see visions and old men will dream 
dreams. He said that when doubt and disappoint- 
ment assailed me, I should turn to his words, and 
to this book, and find renewed courage and faith 
from the suffering, endurance, and loyalty of our 
people. He asked me for only one thing, and that 
was that I remain loyal to the God of my fathers, the 
God of Israel. 

I suffered much over the seemingly irreconcilable 
conflict with which my father's last wish confronted 
me. How could I remain loyal to the God of Israel, 



when I knew without a shadow of doubt that Jesus 
was the God and Redeemer of this world, and that 
I myself had found redemption and a more abundant 
life in Him whom my people had rejected and cruci- 
fied? Yet how could I turn a deaf ear to my father's 
last wish? How could I throw away the values for 
which so many had suffered and died? In fact, I 
knew that in Jewish thinking, if I were to turn my 
back on the traditions of Judaism, I would be de- 
priving my family and my ancestors of the dignity of 
having given their lives for an ideal worth preserv- 
ing and dying for, and that the meaning and purpose 
of their lives would be destroyed. 

In the depth of my despair I turned once more 
to God, and He sent unto me a messenger in the form 
of my loyal friend. She came one day and brought 
me the Book of Mormon. I restrained my first im- 
pulse to throw it back at her or at least shove it into 
some obscure corner of the house. Instead, after 
she had left, I picked it up and began to read. I 
was struck right on the first page when I read that 
this Book was intended for the Jews, as well as for 
some strange people called Lamanites, and lastly for 
the Gentiles. 

Apparently I was looking in the right place, I 
thought to myself. I opened the book at random 
and began to read. I was amazed to find that it 
was all about Jews and the House of Israel. I opened 
it in another place. Still the same familiar style 
prevailed; the same familiar tone spoke to me de- 
scribing a kind of relationship between a people and 
God which is so unique to Judaism and which I re- 
membered reading and learning about when I was 
very young. I still find it problematical to define 
what exactly is the nature of the striking similarities 
between the Old Testament and the Book of Mor- 
mon which I sensed so keenly right away. 

Maybe it was that strong feeling of mutuality 
that exists in both books between God and men — 
God needing men to accomplish His purposes, like 
in the stories of Abraham and Joseph Smith — and 
men needing God to be able to live in freedom and 
happiness. Maybe it was because both the Old 
Testament and the Book of Mormon portrayed a 
God who was actively involved in the shaping of his- 
tory, as well as in the personality of a people, like 
in the stories of Moses and Nephi. Maybe it was 
because both books were so down to earth, so realis- 
tic, their heroes so vulnerable and so human in their 
sufferings and so great in their accomplishments. In 
both books one can catch a glimpse of the heights 
of achievement to which the human spirit is ca- 
pable of rising when in partnership with God, and of 



126 



THE INSTRUCTOR 



the depths to which it can sink when cut off from 
this source of enlightenment and guidance. 

This God, so involved in our human everyday 
problems, so committed to definite purposes, and so 
intent on realizing them through a chosen group of 
individuals, not necessarily for their own benefit and 
glory but for the good of the whole human family, is 
so strikingly different from the gods of any other 
religion in the East or the West that I had no diffi- 
culty whatever in recognizing the voice of Jehovah 
speaking out of the Book of Mormon. 

In some other religions, God is remote and pas- 
sive; and He is raised far above the noise and sweat 
of daily living. He must be worshiped on such lofty 
heights that the average human usually needs a 
mediator in the form of priests and ministers to get 
to Him. It was only in these above-mentioned books 
that I encountered a God so easily accessible, one 
with whom discussion and exchange were possible, 
and who Himself is as much concerned about our 
actions as we are about His. 

At first, this God of the Old Testament and of 
the Book of Mormon seemed very different from 
the God of the New Testament. For Jesus in the 
New Testament appeared in His role of teacher, 
comforter, and guide. In the New Testament, He 
was the long-suffering and all-forgiving God; and 
His qualities as a demanding master with a purpose 
and requirements are not emphasized. It was only 
in the Old Testament and in the Book of Mormon 
that I had met a God who assumed such heavy re- 
sponsibilities for His people and in turn expected 
them to make many major personal sacrifices with- 
out complaint, and at the same time live up to a high 
code of ethical and moral behavior quite unlike the 
ones by which the surrounding people functioned. 

The more I read the Book of Mormon the more 
convinced I became that its people were led by the 
same God who had inspired the Old Testament 
prophets. Joseph Smith, of course, could have at- 
tempted to plagiarize the Bible; and it would have 
been quite an original idea to publish a new book 
of scripture. After all, nothing truly authentic had 
been heard from God for nearly 2,000 years. But I 
thought this possibility highly unlikely, especially 
in view of the fact that Joseph Smith would have 
had no profit at all in the venture. Why should a 
man go to the trouble to face the scorn and ridicule 
of a whole nation if there were no possibilities for 
profit in so doing? He could have done much better 
for himself by publishing this amazing story either 
as fiction, as drama, or as a historical novel under 
his own name. Since he chose not to do so, but 
instead insisted that it was of God, he must have 
been either mad or else, indeed, the whole thing is 



true. Knowing something about madmen from my 
study of psychology, I was certain that madmen do 
not write in such coherent, consistent, and significant 
style. The only alternative remaining was that it 
was indeed the truth. 

Yet there still remained a missing link for me. 
Granted that the God of the Old Testament and 
the God of the Book of Mormon were one and the 
same, where did Jesus come into the picture; this 
Jesus to whom I felt a personal loyalty and love far 
above anything I ever felt towards the God of my 
fathers? And then I stumbled upon this passage 
in the Book of Mormon: 

Behold, I am he that gave the law {to Moses], 
and I am he who covenanted with my people Israel; 
therefore, the law in me is fulfilled, for I have come 
to fulfil the law; therefore it hath an end. (3 Nephi 
15:5.) 

These words came from Jesus on the occasion 
of His brief personal appearance on the American 
continent as recorded in the Book of Mormon. Now 
the light was dawning quickly. I suddenly realized 
that the God of my fathers, Jehovah, and the God I 
worshiped, Jesus, are one and the same. It was Je- 
hovah Himself who came unto His people and gave 
Himself to them and became one with them. How 
beautiful, how simple, and how logical! Who else 
should the Messiah be but Jesus Christ Himself? 
In Jesus Christ, Jehovah has attained to full ma- 
turity and glory. After I came to this knowledge, 
the way ahead became clear. I knew that I could 
carry out my father's last wish to remain loyal to 
our God. There was only one way to do so, and that 
was by joining The Church of Jesus Christ of Latter- 
day Saints. Thus it came to pass that I became a 
Mormon because I was a Jew. 

Since then I have learned from LDS revelations 
that, indeed, my people did not suffer in vain; that 
a glorious future awaits them in history; that the 
light of this world, Jesus Christ Himself, will have 
His throne among them; and that in the days to 
come the living word of God will proceed out of 
Jerusalem. In all probability this will mean that a 
very nearly Utopian society will flourish on the 
foundations now being la ? d in Israel. 

All in all, I am content that I have done my own 
share in the linking up of the generations. I have 
not snapped the chain which my ancestors forged 
with their blood and their suffering. I have faith 
that after me my children will continue to serve 
the living God, and they will obtain His blessings 
until the day when we shall all become perfected in 
Jesus Christ. 



Library Pile Reference: Converts, Mormon. 



MARCH 1964 



127 



THE FALL AND 
THE ATONEMENT 

by Richard 0. Cowan* 

At the Grand Council held in heaven long before 
the world came into being, our Heavenly Father 
announced a plan to organize this earth on which 
we now dwell. He explained that we would come 
here to prove ourselves and to become prepared in 
all things for exaltation in His kingdom, if we were 
worthy. Jesus Christ was selected and ordained to 
be the Saviour of the world. 

Michael, one of the most valiant of God's spirit 
children, was chosen to become Adam and to stand 
at the head of the human family. Another noble 
spirit, Eve, became his companion. 

Our understanding of Adam's and Eve's condi- 
tion when they were placed in the Garden of Eden 
comes primarily from these three passages of scrip- 
ture: Doctrine and Covenants 29:39-42; 2 Nephi 2: 
15-27; Moses 5:10-11. We read that: (1) There was 
no death on this earth prior to the transgression of 
Adam and Eve, that all things would have remained 
immortal — forever free from physical or bodily 
death. (2) While in the Garden, Adam and Eve 
"walked" with God, having personal and direct com- 
munication with Him. (3) They did not have knowl- 
edge of good and evil; they could not appreciate 
the sweet, never having known the bitter. (4) Were 
it not for their transgression, they would have never 
had seed. (5) Adam and Eve, as well as all the 
earth, were in a terrestrial state similar to that which 
will characterize the earth during the Millennium. 1 

As we consider the condition of Adam and Eve, 
we might ask ourselves whether or not this describes 
the eternal goal toward which we are striving. We 
see that two of the items on the accompanying 
chart do correspond to our goals, while the other 
three do not. Therefore, the condition of Adam and 
Eve would not make an entirely satisfactory eternal 
state. 

In Eden the Lord gave Adam and Eve two com- 
mandments. First, He instructed them to "multiply 
and replenish the earth," thereby providing mortal 
tabernacles for God's spirit children who were to 
come to earth. A probation under the conditions 



(For Course 28, lessons of March 15 and April 5, "The Fall" and 
"Salvation.") 

iSee Joseph Fielding Smith, Doctrines of Salvation, Volume I; 
Bookcraft, Salt Lake City, Utah, 1955; chapter 7. 

*Dr. Richard O. Cowan is an assistant professor of the history 
of religion at Brigham Young University. He received his B.A. 
degree from Occidental College and his M.A. and Ph.D. degrees 
from Stanford University. He has fulfilled a mission in the Spanish 
American Mission, and he is presently serving as an elders' quorum 
president. Since Brother Cowan is blind, he is assisted in his writ- 
ings by his wife, Dawn Houghton, who is presently working on her 
bachelor's degree at BYU. The Cowans are parents of two girls. 



and limitations of mortality was an important part of 
the plan, but God wanted to preserve Adam's agency 
rather than force mortal conditions upon him. There- 
fore the Lord provided the means of introducing 
mortality — the Tree of Knowledge of Good and 
Evil. He gave the second commandment, forbidding 
Adam and Eve to partake thereof, and allowed 
Satan to present temptations opposing the com- 
mandments of God. 

Partaking of the Tree of Knowledge brought 
about a change in the bodies of Adam and Eve. ^^ 
Mortality, or subjection to the physical death, came l ^ 
over all creatures in the world. Adam and Eve 
were driven from the Garden of Eden. Alma taught 
that they had to be taken away from the Tree of 
Life lest they partake of it and thereby return to 
a condition of immortality, having no probationary 
opportunity in which to repent of their transgres- 
sion. (See Alma 42:2-5.) With the expulsion from 
Eden, Adam and Eve were cast out from God's 
presence. This state of being cut off from the source 
of spiritual strength is called spiritual death. As 
we examine the second column in the accompanying 
chart, we see that Adam's and Eve's transgression 
brought definite advantages but also in a very real 
sense brought them into a fallen condition. 

The Book of Mormon teaches that were it not 
for the atonement of Jesus Christ, all mankind 
would have remained in a fallen state. (See 1 Nephi 
10:6; 2 Nephi 9:6-9.) Because He was the Son of 
an immortal father, Jesus Christ had power over 
physical death. When He voluntarily gave His life 
on the cross and then took it up again three days 
later, He brought the blessing of the resurrection 
to all mankind. (J Corinthians 15:20-22.) Because 
Christ was sinless, spiritual death (which is caused 
by sin) had no power over Him. When He volun- 
tarily suffered for our sins, He made it possible for 
us to overcome the effects of our transgressions, pro- 
vided we repent and keep His commandments. (See 
Hebrews 5:9 and James E. Talmage, Jesus the 
Christ, chapter 3.) 

We should be aware of our limitations as mortals 
and realize that Satan has great power in our world. 
We should also realize that these very conditions 
enable us to demonstrate to the Father that we are 
willing and able to keep His commandments, even 
under difficult circumstances. The atonement of 
Jesus Christ provides the means for us to overcome 
physical and spiritual death and, if we are worthy, 
to return to God's presence. There we can become 
like Him, have eternal increase, come to a perfect 
knowledge, and thus share with Him the opportu- 
nities of building His kingdom. 



Library File Reference: Plan of Salvation. 



128 



THE INSTRUCTOR 




and tfi& Atoaemjeat 




CONDITION OF ADAM AND 
EVE BEFORE THE FALL 



CONDITION OF ADAM AND 
EVE FOLLOWING THE FALL 



REWARDS MADE POSSIBLE 

BY THE ATONEMENT OF 

CHRIST AND OBEDIENCE 

TO THE GOSPEL 



IMMORTAL 

There was no death in the world 
before Adam's transgression. 



IN THE PRESENCE OF GOD 

While in Eden, Adam and Eve 
walked and talked with God. 



LACKED KNOWLEDGE OF GOOD 
AND EVIL 

Therefore they did not fully un- 
derstand the consequences of 
their actions. They were innocent. 



MORTAL 

All the world became subject to 
physical death. 



SPIRITUAL DEATH 

They were cut off from the pres- 
ence and influence of God. This is 
also our state unless we repent of 
our sins, are baptized, and re- 
ceive the Holy Ghost. 



RECEIVED KNOWLEDGE 

Therefore they became account- 
able. 



IMMORTALITY 

Brought to all through the 
resurrection. 



EXALTATION 

Men may dwell with God, 
become like Him, and even 
become Gods. 



PERFECT KNOWLEGE 

Possible to those who 
endure to the end. 



NO SEED 



HAD POSTERITY 



ETERNAL INCREASE 



TERRESTRIAL 



TELESTIAL 



CELESTIAL 



Compiled by Richard O. Cowan. 



THE INSTRUCTOR 



MARCH 1964 



Second Class Postage Paid 
at Salt Lake City, Utah 



The Art of Praise 



Norman Vincent Peale: 
His compliments are often tributes. 



"You are my kind of man; you 
remind me of someone I have met 
before," the rather short, nimble 
man said thoughtfully. His eyes 
sparkled behind rimless glasses. 
"I'll think of his name in a min- 
ute. He is a real power in his 
community." 

Dr. Norman Vincent Peale was 
speaking to a businessman in our 
town. They chatted with others 
in the hotel dining room. 

The businessman's face began 
to light up. 

"Yes, I know who it is now," 
Dr. Peale added. "He is Louis B. 
Seltzer, editor of the Cleveland 
Press" 

For a good part of two days I 
watched and listened to Norman 
Vincent Peale as he chatted inti- 
mately with people in various 
walks of life in our city. He taught 
many of us many lessons. But the 
lesson which will probably linger 
longest with me is one he appar- 
ently did not realize he was even 
teaching. 

It is in the art of giving a com- 
pliment. 

His emphasis always seemed to 
be on the person with whom he 
was talking, rather than on him- 
self. And when he commended, he 
told why, specifically — often with 
rare imagination, and always with 
the warm sincerity of the Ohio 
farm boy he once was. 

He had words of praise for the 

(For Course 6, lesson of June 14, "A Latter- 
day Saint Shares and Is Thoughtful"; and for 
Course 24, lesson of May 31, "Attitudes In- 
spire Behavior"; and of general interest.) 



hotel service. Aware that the 
building was more than fifty years 
old, he added, "They must have a 
continual modernization program." 

I introduced a newsman to Dr. 
Peale, telling him of a book the 
journalist had recently written. 
"I'd like your book," Dr. Peale 
said. "Will you send me a copy?" 
The newsman beamed. 

Dr. Peale began his chat with 
President David O. McKay: "Pres- 
ident McKay, how do you keep 
so young?" There were no lavish 
generalities. But, one by one, vig- 
orously positive Dr. Peale bespoke 
his esteem with these and other 
comments: 

"I have used the story of our 
visit six years ago in my writings 
and sermons." 

"Your reference to the scripture 
on 'the little foxes, that spoil the 
vines,' 1 gives me an idea for a ser- 
mon." 

Dr. Peale told of reading in the 
Book of Mormon about tithing, 
and how it moved him. 

Before leaving President Mc- 
Kay, Dr. Peale asked him if he 
would offer a prayer. 

But Norman Vincent Peale's art 
of praise perhaps reached its peak 
in references to Mrs. Peale — Ruth 
Stafford Peale — who accompanied 
him. Never did I hear him address 
her before others with such words 
as "darling" or "honey" or "sweet- 
heart." But as we chatted, he 
tucked in lines which told his deep 
affection and great respect. 

i-Song of Solomon 2:15. 




"Is it not true that you have 
written some of your books in a 
little retreat high in the Swiss 
Alps?" I asked. 

"Yes," he replied. 

"Do you take along two or 
three secretaries to assist you?" 
I continued. 

"No, only Ruth," he said. "She 
does the job." Later he referred 
to her as "the real senior editor of 
Guideposts" (over one and a quar- 
ter million subscribers), the in- 
spirational magazine in which they 
are listed as coeditors. 

As the Peales were nearing the 
end of their visit, I apologized: 
"We have really run you ragged on 
your visit. Mrs. Peale is beginning 
to look tired." 

There was no complaint. Then 
Dr. Peale added, hesitatingly, 
"She is getting weary, I'm afraid. 
Mrs. Peale's mother passed away 
last Sunday. The end was not un- 
expected, but it was debated 
whether we should cancel our en- 
gagement out here. Ruth wanted 
to keep our commitment. So the 
funeral was scheduled for Mon- 
day. Later that day we were on 
the plane, to meet my Tuesday 
morning speaking appointment." 

What finer tribute could a 
master of praise give to her whom 
he loves most? 

— Wendell J. Ashton. 

Library File Reference: Praise.